DREAM OF THE JEWISH PROFESSOR
AND THE THREE DOORS
WHERE IS THE TRUE ISRAEL OF GOD?
compiled by Dee Finney
Papercut of a view of Jerusalem through a triple arch.
This particular piece was a Bat Mitzvah gift, but it also makes a beautiful mizrach.
(13" x 9")
|11-14-03 - DREAM - I was living in a big house and a Jewish scholar
or professor came to stay with me. I put him in a large bedroom right off
the dining room that had a tricky triple door on it. A double door fit
the opening, but this third center door attached between those two with pegs
on the side and had geometric shapes on the inner side of it.
My dear friend Michelle flew in to help me deal with the Jewish man for some reason.
The Jewish man and Michelle sat at the long dining table across from me, and I read my dream from my journal to her, which was about her father and his illness. Then I realized, as she was sitting there with her short blonde curly hair (she has long black hair) that I hadn't even hugged her. So I got up and walked around the table and gave her a big hug. It was then I realized she was way taller than I was and she had always told me how short she was. (After I woke up, I also realized that she looked like my long time friend Nancy who died when we were 29. I wondered if she was Nancy reincarnated, but the years don't work out. So I think her look was representing the close friendship I had with Nancy. We were alike in that way - best friends.)
When I turned around, I realized that my fish hadn't had any fresh water in some time and they were living in tall wine glasses instead of the big tank they were supposed to be in. I started putting water into the wine glasses for the fish then realized that the fish tank was full of water, it was just dusty on top. I asked how water could be dusty on top, but it was - it was covered with pink dust. It actually bounced when I bumped the tank.
So, I got out the vacuum cleaner with a the long wand and suggested that anyone who felt like it could vacuum the dust off the fish tank.
I then realized I was still wearing my long pink bathrobe over my clothes and I hadn't combed my hair yet, so I went to my bedroom to take care of that and take a tranquilizer. I ended up taking 1/2 a tranquilizer that had been heart-shaped because I dropped half of it on the floor while trying to drink water from a shot glass and it was hard to get enough water to swallow a pill from such a short glass.
I started to hear the vacuum cleaner going while I was in the bedroom and realized it was probably Michelle vacuuming the top of the fish tank to get rid of the pink dust because Michelle couldn't sit still for 2 seconds if there was something that had to be done.
I came out of my bedroom and discovered that the Jewish professor's door was open and I looked at his room and saw his beautiful pale green King Size bed. the covers weren't straight so I went in and straightened the covers.
As I came out of the room and noticed that the third door on the room had come apart from the other two and was leaning on the wall with the geometric shapes showing in pastel colors. I was somewhat upset that the door was broken and the door wide open.
The Jewish professor was standing there with two very tall companions who were about 7 feet tall. I told the professor that I was sorry, but I preferred that the door to the bedroom be closed and I would get the door fixed. My son was a carpenter and I was certain he could figure out how that third door attached with the 4 pegs on the side.
He said, "Are you sure you don't want that door closed just because I'm Jewish?" I assured him that wasn't it, because I had Jewish heritage myself. I just never mentioned it - I was just concerned about the broken door.
He accepted my explanation and I woke up.
NOTE: The churches 'three doors" The most distinctive feature in an Orthodox church is the iconostasis, a screen with three doors, richly decorated with icons, dividing the eastern end from the rest of the building and. Behind the central, or 'Royal' door is the altar, traditionally called the "Throne" (of Christ). The veneration of icons is a vivid expression of the union between God and Man: Inseparable from the liturgical tradition, religious art is seen by Orthodox Christians as a form of pictorial confession of faith and a channel of religious experience. God is indeed invisible and indescribable in his essence, but when the Son of God became man, he voluntarily assumed all the characteristics of created nature, including describability. Consequently, images of Christ, as man, affirm the truth of God's real incarnation. The victory of this theology led to the widespread use of iconography in the Christian East and also inspired great painters in producing works of art that possess spiritual as well as artistic value.
What they celebrate in the iconostasis is the belief in the incarnation, that God has become human. "The iconostasis is communicates to us, what God has done for us," the priest explained. Two pictures or icons must appear upon every iconostasis, no matter how humble: the picture of Jesus Christ on the right of the royal door, and that of the Blessed Virgin Mary on the left.
[In my dream: there were no pictures on the outer - left and right doors - only on the center door - which was sacred geometry.]
The Holy of Holies is the most sacred part of a temple. Only the Levitical Priests were allowed to enter into the Holy of Holies during special worship times. From Exodus Ch. 25-40, the Holy of Holies was located toward the rear of the Tabernacle, and surrounded by a thick curtain. The ancient Hebrew's worshipped in the Holy of Holies measured by the Jewish Calendar known to Moses. The of the Covenant (or Testimony) was kept in this Most Holy Place. Inside the Holy of Holies, a golden lampstand, a table, an incense altar, and bronze altar accompanied the Ark of the Covenant. The table held the "Bread of the Presence," and like the Ark, the tabernacle furnishings were outfitted with rings, and carrying poles (Exodus 25:14).
A Bima is the platform on which is rested the Torah scroll, and also the place from which the Rabbi or elder preaches or gives a D'var Torah homily. This part was also called the Mercy Seat, which is what the Ark of the Covenant was. The "Bima of Moshe" (Moses) goes back to the original temple where the High Priest served from the 'Bima' or seat of Moshe. (Moses) This is considered the focal point of the entire synagogue, just as the Holy of Holies was to the Temple.
It was in this room that the spirit of God dwelled and was physically manifested in a cloud by day and fire by night in the days of Moshe. This room contained the Ark of the Covenant, which in turn contained a pot of manna, Aaron's budded staff, and the 2 tablets on which haShem wrote the Law. Everything in the Most Holy Place is covered in gold, like in the Holy Place.
The Day of Atonement is the holiest day on the Jewish calendar, and many choose to fast on this day. This was the one day of the year that the High Priest would go into the Holy of Holies (or Most Holy Place), which was separated from the Holy Place by a strong curtain or veil. At the moment Yeshua gave up his spirit, the curtain in the Temple was completely torn in two, from top to bottom (Mk. 15:38). This was a sign from God that there was no longer a barrier between God and mankind.
Just before entering the Holy Place, there is a porch with two pillars named Boaz and Yachin (IIChr. 3:15-17). Just as the Outer Court was symbolic of one's sin nature and skin, the Porch is the beginning of where one makes faith decisions, not decisions based on one's own wants and desires. This gives one a new supernatural willpower, one that has God in control. Unlike hidden chambers which are made out of wood, and the Courts out of bronze, the Porch is covered in gold. One had to be cleansed and make a sacrifice to get close to God and be worthy of entering God's presence.
The Holy place is one of the two portions into which the tabernacle was divided (Ex. 26:31; 37:17-25; Heb. 9:2)
It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Exodus 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colors.
The arrangement of the temple was the same in this respect. In it, the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed.
Outside the holy place stood the great tank or "sea" of molten brass, supported by twelve oxen, three turned each way, capable of containing two thousand baths of water. Besides this there were ten lavers and the brazen altar of burnt sacrifice.
It's roots stem from the meaning of multiplicity. Creative power; growth. Three is a moving forward of energy, overcoming duality, expression, manifestation and synthesis. Three is the first number to which the meaning "all" was given. It is The Triad, being the number of the whole as it contains the beginning, a middle and an end.
The power of three is universal and is the tripartide nature of the world as heaven, earth, and waters. It is human as body, soul and spirit. Notice the distinction that soul and spirit are not the same. They are not. Three is birth, life, death. It is the beginning, middle and end. Three is a complete cycle unto itself. It is past, present, future.
The symbol of three is the triangle. Three interwoven circles or triangles can represent the indissoluble unity of the three persons of the trinity. Others symbols using three are: trident, fleur-de-lis, trefoil, trisula, thunderbolt, and trigrams.
The astral or emotional body stays connected to the physically body for three days after death. There is scientific evidence that the brain, even when all other systems are failing takes three days to register complete shutdown.
Three: Total of the first two numbers: 1+2=3. Most noticeable in the Trinity the three fold nature which governs the universe. The three-fold nature of man: mind, body and soul. Leaves should always be depicted in threes for the Trinity. Steps on a cross in threes for Faith, Hope and Charity.
There are 3 phases to the moon. Lunar animals are often depicted as 3 legged.
Three is the heavenly number, representing soul, as four represents body. Together the two equal seven (3+4=7 ) and form the sacred hebdomad. The 3x4=12 representing the signs of the Zodiac and months of the year.
Pythagorean three means completion.
|About The Three Doors
We daily engage in all sorts of activity -- mentally, physically, verbally -- all propelled by the causes and conditions we ourselves have built up through this life and even lifetime upon lifetime. We think, say and do all kinds of things that we might regret or, at least, have no control over. The medium of these activities is called the "Three Doors," Body, Speech and Mind.
. We are Sirius A, B and C. After Sirius A implements the supernatural heliacal tidal wave and shift... then the femenine principle will return, this is called Het Heru/Auset in Khemet and the Shekinah in kaballah. Same earth different dimension.
|Within the solar symbolism each door is a special gateway. The north
is winter solstice, the south is summer solstice, and the center opens onto
By using the analogy of inversion, we notice that a psychic center is located in each human being, yet there is only one center. We can visualize this concept by seeing humans placed on the surface of the earth. The center in each person is a radius to the center of the earth, and so of the universe.
|Christians and Jews are familiar with the fact that king Solomon called
on Hiram, the Tyrian architect, to build his temple. It is now known that
the temple was none other than a copy of a Phoenician temple of the period,
likely that of Melqart in Tyr. The sanctuary was rectangular and tripartite,
built on a platform that had an East-West orientation. Oriental sanctuaries
followed the plan of common dwellings, as the sanctuary was considered to
be a residence, and the Temple was no exception. In front of the entrance
were erected two 12-meter-tall columns of bronze that played no structural
role. In Phoenician lore they would represent the two columns that supported
the world; right now they have made their way all the way into Tarot cards,
where they are represented as black and white and refer to the Two Pillars
of the Qabalistic Tree of Life. The decoration of the cedar wood that lined
the inside was identical to that found on Phoenician ivories: it included
pomegranates (a symbol of fertility to the Phoenicians), palmettes (recalling
the tree of life) and winged sphinxes (protective forces). The cult accessories
were also the kind that was found in all contemporary Phoenician sanctuaries
?a golden altar, the bread table, 10 candle holders etc. The "sea of bronze"
was also cast by Hiram's team of Phoenician engineers.
At this point we step into the allegorical part of Hiram's story. It may be based on real events, but the elements that have come to us are obviously symbolic rather than real.
Hiram's workers were divided in three groups: apprentices, companions and masters. On paydays they presented themselves to the temple with the password revealed by Hiram. The apprentices met around the J column (Jachim), the companions around the B column (Boaz), and the masters in the central room.
Hiram's flock counted three black sheep: a mason named Jebulas, a carpenter named Jubelos, and a minor named Jubelum. They wanted to obtain the grade (and salary) of masters without going through the required stages. Planning to coerce Hiram into promoting them, they took place at the three doors of the temple and waited for him. When Hiram came to the South gate Jubelas made his demand, and as it was refused he hit Hiram with his ruler, aiming for the throat (it is noted that he missed and the blow reached the shoulder). Hiram ran to the West gate and the same scene happened with Jubelos, whereas Hiram received the blow of an iron square to the left side of his chest. He fled to the East gate and Jubelum hit him to the forehead with his mallet, killing him on the spot.
From a Masonic point of view, the tools of the crime and the parts of the body that were hit are highly symbolic. The ruler stands for precision, the square for rectitude, and the mallet for will. Hiram was hit at the throat, seat of material life, at the heart, seat of the soul, and at the forehead, seat of intelligence. As for the three assassins, they are the three banes of progress: lie, ignorance and ambition.
Chartres Cathedral is one of the great works of humanity.
Cathedral of Chartres, is a great temple in the world, meant as a symbol of the home of God. We are the pivot point between above and below, and as we look at the external temple, we have the choice to find within a mirror image, an internal temple. In fact the internal temple is the real one - the external one is just a whole lot of stone.
Here I am not referring to Freemasonry, but to the idea that there has been knowledge kept secret, spiritual knowledge, and in particular knowledge of the secrets of art and architecture. After the age of the cathedrals, the Middle Ages, with the Renaissance, and up to the present, the development of humanity in the European tradition turned to the development of the intellect, reason, logical thought, as distinct from instinct and intuition. We have gained enormously from this development, and we can see with a clarity previously impossible, but a combination of ego and rationality has demanded an understanding which commands its subject. An illusory desire for reason to command all, meeting the fact that reason cannot command all, produces the concept of secrets, secret knowledge. There is an essential knowledge, but it is not secret, just difficult to put into practice, so it is sometimes easier to hold the concept of secret knowledge, not available to me.
There have been all sorts of ideas about secret schools preserving knowledge of architecture across the centuries, and this usually settles upon geometrical systems of proportion and composition. Harmonious proportions and number symbolism were used, but only as a part of a repertoire of expressive techniques, and these harmonies are inherent in the human mind, and emerge naturally when composition is undertaken by a pure mind. There is absolutely no evidence that the cathedrals are the product of a tradition of secret knowledge - the secrets of the guilds are mostly trade secrets about mortar mixes, the geometry of structure, how to make glass, how to cut stone, and similar craft matters. The search for secret knowledge is often promoted by people who are avoiding their own self discovery. There have been times when knowledge had to be kept secret from oppressive authorities - time when religious institutions were both decadent and powerful, but even then the real knowledge can be expressed in a way that communicates without offence.
When Roman civilisation collapsed early in the Christian era, centuries of chaos ensued, centuries in which the craft of building was all but lost. After about the first millennium, conditions stabilised in France, partly through the expansion of monasticism, and gradually building skill was revived, so that by the middle of the twelfth century, the great Romanesque churches were being built all over Europe. A new craft tradition had been established in architecture. During this period, the Greek classics were also gradually being introduced into European culture, so that a strand of Neoplatonic idealism was being blended with Christian contemplative mysticism. Thus there was available a sound craft tradition and a people who included mystics who did have that insight into their real nature. That was the social context. What about the local context at Chartres?
LEGENDS OF CHARTRES
There are legends about Chartres that go back to before any church was built. At least they purport to do so, but in fact none of them is recorded at all before about the fourteenth century, long after the present cathedral was built. Nevertheless, whether or not they have physical
truth, they have now assumed a psychological truth that is in some respects more real than physical truth. Chartres was said to have been a centre of Druid worship for centuries before Christ, with a grotto and holy well where the virgin birth of a divine figure were celebrated. There is still a well in the crypt, which until the Revolution was the home of an ancient wooden statue of the Virgin Mary, which was brought out on ceremonial occasions, clearly symbolic of birth, and these rites seem to continue pre-Christian ceremonies. It can be added here that Chartres has no tombs, so that it is, probably uniquely, a church not of death, but of birth. The next legend is that after the crucifixion, Joseph of Arimathea came to Chartres, and finding there centre of worship of a virgin birth of divinity, sent word back to Mary to ask if he might dedicate a church to her there. Chartres is thus said, according to this legend, to be the first church dedicated to the Virgin Mary.
There is another strand in this idea offered by the labyrinth on the floor of the cathedral, as in many other Medieval churches, a labyrinth similar to types found all over the world, from all periods. It is a circular path on the floor of the nave, not a confusing maze, but a single path which follows complex convolutions through eleven circles to the centre. It is widely held to represent the spiritual life-journey of the aspirant. However, until the Revolution, there was in the centre a plate with on it pictures of Theseus, Ariadne, and the Minotaur. In pre-classical times, King Minos of Crete required tribute from Athens, and every seven years he demanded seven young men and seven young women to be put into the labyrinth in which was kept the Minotaur, a monster who would then kill and eat them. Theseus demanded to be included with the fourteen, and when he reached Crete, the daughter of Minos, Ariadne, fell in love with him, and gave him a ball of thread, given her by the builder of the maze, which would not only lead him to the Minotaur, whom he could thus surprise and kill, but also lead him out. Although nothing is known of the church's use of the maze, it has been suggested that the relevance was that Theseus was rescued from his trial in the darkness by the help of the virgin Ariadne, as the church hold all are helped in the trials in the darkness of life by the Virgin Mary.
There is a very web of symbolism here, for the labyrinth represents at once an ascent to the light and a trial in the darkness, and also, in the darkness, the birth of redemption, using an aspect of the feminine side of human nature. The journey into the light is the same as the journey into the dark. The real explanation of the marvels of Chartres will emerge more from mythological understanding than from rational analysis, which is always trying to explain the whole from a part. Ideas like this were familiar to the early Gothic builders.
Chartres Cathedral and the Abbey of St Denis, near Paris, were the two buildings tha transformed architecture. Architecture had collapsed during the Dark Ages, and over the period of the revival of civilisation and culture, skill was regained, and a new tradition established. In a flash of inspiration, Abbot Suger of St Denis realized that this tradition could be drawn into new heights of performance in building a church that not only housed the functions of the liturgy, but actually inspired people into a deeper spiritual consciousness, and this he put into practice when the Abbey Church was rebuilt in about 1140. Unusually for the time, he wrote at length about his experiences, motivation and inspiration. He put this verse over the door of the church:
Whoever you are, if you seek to fathom the good in these doors
|Some Trinitarian churches have three doors, appropriately, as entrances.
Synagogues, if you have not noticed, typically have five doors, one for each
book of the Torah, the Mosaic Law. It is literally a house of the Book. When
you enter through the doors, you study Mosaic Law
Iconostasis: (Gr. eikonostasion, eidonostasis, picture screen, from eikon,
image, picture, and histemi, place), the chief and most distinctive feature
in all Greek churches, whether Catholic or Orthodox. It may be said to
differentiate the Greek church completely from the Roman in its interior
arrangement. It consists of a great screen or partition running from side
to side of the apse or across the entire end of the church, which divides
the sanctuary from the body of the church, and is built of solid materials
such as stone, metal, or wood, and which reaches often (as in Russia) to
the very ceiling of the church, thus completely shutting off the altar and
the sanctuary from the worshipper. It has three doors: the great royal door
in the middle (so called because it leads directly to the altar upon which
the King of kings is sacrificed), the deacon's door to the right, and the
door of the proskomide (preparation for Liturgy) upon the left, when viewing
the structure from the standpoint of a worshipper in the body of the
|Ibrihami Mosque in Hebron
Desecration and Usurpation of the Ibrahimi Mosque
Recent Incident of desecration and Usurpation of the Ibrahimi Mosque (The Records of the Islamic Higher Council, Jerusalem)
May 27, 1982 Jewish settlers, putting wine on a table to prevent Muslims from praying in the Ibrahimi Mosque.
June 2, 1982 The preparations for prayer by Jewish settlers in the Ibrahimi Mosque, by the knowledge of the Israeli military Governor.
June 13, 1982 A wedding by Jewish Settler trespassers at the Mosque from 6 p.m until midnight.
July 1, 1982 Jewish settler trespassers brought iron cupboards and chairs into the Jacobite and Ibrahimi tomb rooms inside the Ibrahimi Mosque.
September 13, 1982 Israeli soldiers prevented Muslims from holding their dawn prayers.
September 27, 1982 Jewish settlers blew on the rams horn to disrupt the moon, afternoon and sunset Muslim prayers.
October 24, 1982 Jewish settlers brought Hebrew manuscripts in frames into the Ibrahimi and Jacobite tomb rooms, as part of their attempt to chance the Ibrahimi Mosque into a synagogue.
November 27, 1982 Those responsible for the Ibrahimi Mosque were informed that Jews would place the Toran inside the mosque, as part of their attempt to change the Mosque into a synagogue.
November 29, 1982 Two hundred Jewish settlers broke into the Ibrahimi Mosque at night, bringing tables and bottles of Coke into the Jacobite and Yusifyeh tomb rooms.
December 16, 1982 Soldiers placed a candlestick on the Salah Eddin Ayubi citadel, close to the Ibrahimi Mosque, and then brought a gas stove into the mosque.
December 18, 1982 Israeli soldiers brought a dining table into the Ibrahimi Mosque and ate their lunch.
January 29, 1983 Jewish settlers drank wine in the Ibrahimi Mosque.
February 28, 1983 After finishing their prayers inside the Ibrahimi Mosque, Jewish settlers damaged the copper crescent on Lady Rifqas window.
April 16, 1983 Jewish settlers held a circumcision ceremony inside the Ibrahimi Mosque, drinking wine and partying in desecration if Islamic standards.
May 1, 1983 Jewish settlers held a circumcision ceremony inside Ibrahimi Mosque and Israeli military forces prevented Muslims from visiting the Ibrahimi tomb.
September 9, 1983 An officer broke a door leading to the Mosque's minaret and damaged the microphone. Then he made a path for Jews to enter on Muslim carpets.
November 2, 1983 Jewish settlers put a table and chair in the pulpit, changing the area into a religious school.
November 23, 1983 Jewish settlers hung the Ten Commandments in the Ibrahimi and Jacobite tomb rooms as part of their attempt to transform the Mosque into a synagogue.
December 29, 1983 Jewish settlers prevented Muslims from entering the Mosque until late morning, as a way of asserting their claim to control the Ibrahimi mosque.
Janueary 11, 1984 The Military Governor hung three copper pieces holding the Ten Commandment on the three doors of Ibrahimi Mosque, as part of the attempt to transform the Mosque into a synagogue.
A peace treaty with Jordan was signed in 1994, and a year later, the Oslo Two accord was initialled in Cairo; peace for Israel and a state for the Palestinians seemed to be just over the horizon. But it wasnt long before rejectionists on both sides were dictating events.
In February 1995, a lone Jewish gunman, Baruch Goldstein, massacred thirty Palestinian worshippers at the Ibrihami Mosque in Hebron.
|Commentary On: Genesis 12:1 - 15:21
The Call of Abram
1 The LORD had said to Abram, "Leave your country, your people and your father's household and go to the land I will show you. 2 "I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. 3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you."
4 So Abram left, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he set out from Haran. 5 He took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the people they had acquired in Haran, and they set out for the land of Canaan, and they arrived there. 6 Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time the Canaanites were in the land. 7 The LORD appeared to Abram and said, "To your offspring  I will give this land." So he built an altar there to the LORD , who had appeared to him. 8 From there he went on toward the hills east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the LORD and called on the name of the LORD . 9 Then Abram set out and continued toward the Negev.
Abram in Egypt
10 Now there was a famine in the land, and Abram went down to Egypt to live there for a while because the famine was severe. 11 As he was about to enter Egypt, he said to his wife Sarai, "I know what a beautiful woman you are. 12 When the Egyptians see you, they will say, 'This is his wife.' Then they will kill me but will let you live. 13 Say you are my sister, so that I will be treated well for your sake and my life will be spared because of you."
14 When Abram came to Egypt, the Egyptians saw that she was a very beautiful woman. 15 And when Pharaoh's officials saw her, they praised her to Pharaoh, and she was taken into his palace. 16 He treated Abram well for her sake, and Abram acquired sheep and cattle, male and female donkeys, menservants and maidservants, and camels.
17 But the LORD inflicted serious diseases on Pharaoh and his household because of Abram's wife Sarai. 18 So Pharaoh summoned Abram. "What have you done to me?" he said. "Why didn't you tell me she was your wife? 19 Why did you say, 'She is my sister,' so that I took her to be my wife? Now then, here is your wife. Take her and go!" 20 Then Pharaoh gave orders about Abram to his men, and they sent him on his way, with his wife and everything he had.
Abram and Lot Separate
1 So Abram went up from Egypt to the Negev, with his wife and everything he had, and Lot went with him. 2 Abram had become very wealthy in livestock and in silver and gold.
3 From the Negev he went from place to place until he came to Bethel, to the place between Bethel and Ai where his tent had been earlier 4 and where he had first built an altar. There Abram called on the name of the LORD .
5 Now Lot, who was moving about with Abram, also had flocks and herds and tents. 6 But the land could not support them while they stayed together, for their possessions were so great that they were not able to stay together. 7 And quarreling arose between Abram's herdsmen and the herdsmen of Lot. The Canaanites and Perizzites were also living in the land at that time.
8 So Abram said to Lot, "Let's not have any quarreling between you and me, or between your herdsmen and mine, for we are brothers. 9 Is not the whole land before you? Let's part company. If you go to the left, I'll go to the right; if you go to the right, I'll go to the left."
10 Lot looked up and saw that the whole plain of the Jordan was well watered, like the garden of the LORD , like the land of Egypt, toward Zoar. (This was before the LORD destroyed Sodom and Gomorrah.) 11 So Lot chose for himself the whole plain of the Jordan and set out toward the east. The two men parted company: 12 Abram lived in the land of Canaan, while Lot lived among the cities of the plain and pitched his tents near Sodom. 13 Now the men of Sodom were wicked and were sinning greatly against the LORD .
14 The LORD said to Abram after Lot had parted from him, "Lift up your eyes from where you are and look north and south, east and west. 15 All the land that you see I will give to you and your offspring  forever. 16 I will make your offspring like the dust of the earth, so that if anyone could count the dust, then your offspring could be counted. 17 Go, walk through the length and breadth of the land, for I am giving it to you."
18 So Abram moved his tents and went to live near the great trees of Mamre at Hebron, where he built an altar to the LORD .
Abram Rescues Lot
1 At this time Amraphel king of Shinar,  Arioch king of Ellasar, Kedorlaomer king of Elam and Tidal king of Goiim 2 went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 3 All these latter kings joined forces in the Valley of Siddim (the Salt Sea  ). 4 For twelve years they had been subject to Kedorlaomer, but in the thirteenth year they rebelled.
5 In the fourteenth year, Kedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim 6 and the Horites in the hill country of Seir, as far as El Paran near the desert. 7 Then they turned back and went to En Mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.
8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim and the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of Siddim 9 against Kedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar and Arioch king of Ellasar-four kings against five. 10 Now the Valley of Siddim was full of tar pits, and when the kings of Sodom and Gomorrah fled, some of the men fell into them and the rest fled to the hills. 11 The four kings seized all the goods of Sodom and Gomorrah and all their food; then they went away. 12 They also carried off Abram's nephew Lot and his possessions, since he was living in Sodom.
13 One who had escaped came and reported this to Abram the Hebrew. Now Abram was living near the great trees of Mamre the Amorite, a brother  of Eshcol and Aner, all of whom were allied with Abram. 14 When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. 15 During the night Abram divided his men to attack them and he routed them, pursuing them as far as Hobah, north of Damascus. 16 He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people.
17 After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King's Valley).
18 Then Melchizedek king of Salem  brought out bread and wine. He was priest of God Most High, 19 and he blessed Abram, saying,
"Blessed be Abram by God Most High,
Then Abram gave him a tenth of everything.
21 The king of Sodom said to Abram, "Give me the people and keep the goods for yourself."
22 But Abram said to the king of Sodom, "I have raised my hand to the LORD , God Most High, Creator of heaven and earth, and have taken an oath 23 that I will accept nothing belonging to you, not even a thread or the thong of a sandal, so that you will never be able to say, 'I made Abram rich.' 24 I will accept nothing but what my men have eaten and the share that belongs to the men who went with me-to Aner, Eshcol and Mamre. Let them have their share."
God's Covenant With Abram
1 After this, the word of the LORD came to Abram in a vision:
"Do not be afraid, Abram. I am your shield, your very great reward. "
2 But Abram said, "O Sovereign LORD , what can you give me since I remain childless and the one who will inherit  my estate is Eliezer of Damascus?" 3 And Abram said, "You have given me no children; so a servant in my household will be my heir."
4 Then the word of the LORD came to him: "This man will not be your heir, but a son coming from your own body will be your heir." 5 He took him outside and said, "Look up at the heavens and count the stars-if indeed you can count them." Then he said to him, "So shall your offspring be."
6 Abram believed the LORD , and he credited it to him as righteousness.
7 He also said to him, "I am the LORD , who brought you out of Ur of the Chaldeans to give you this land to take possession of it."
8 But Abram said, "O Sovereign LORD , how can I know that I will gain possession of it?"
9 So the LORD said to him, "Bring me a heifer, a goat and a ram, each three years old, along with a dove and a young pigeon."
10 Abram brought all these to him, cut them in two and arranged the halves opposite each other; the birds, however, he did not cut in half. 11 Then birds of prey came down on the carcasses, but Abram drove them away.
12 As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him. 13 Then the LORD said to him, "Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. 14 But I will punish the nation they serve as slaves, and afterward they will come out with great possessions. 15 You, however, will go to your fathers in peace and be buried at a good old age. 16 In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure."
17 When the sun had set and darkness had fallen, a smoking firepot with a blazing torch appeared and passed between the pieces. 18 On that day the LORD made a covenant with Abram and said, "To your descendants I give this land, from the river  of Egypt to the great river, the Euphrates- 19 the land of the Kenites, Kenizzites, Kadmonites, 20 Hittites, Perizzites, Rephaites, 21 Amorites, Canaanites, Girgashites and Jebusites."
Source: From Palestine and Syria. Handbook for Travelers by Karl Baedeker, 5th Edition, 1912
|God Deeded Ancient Israel Land To Today's Jews?
By Joseph Grant Swank
God said to Abraham that the geography of Israel would always belong to him, that is, Abrahams descendants. Such would then follow down to today.
Therefore, some conservative Christians hold that anything less than that fulfillment in present-day Israel is less than the divine covenant. Consequently, those Christians push for political workage that would implement that prophesy.
This future agenda is particularly meaningful to those Christians today in the light of Sharon meeting with his Palestinian opposition. These Christians yearn for all political parties, including Washington, to bend toward the divine plan.
In other words, since God said it, it has to be. Since God said it, anything else is counterproductive and bound to failure. Therefore, on with the divine program for that alone will eventuate anyhow. Why waste precious time? Get on with the plan set in revelatory print. It eventually is bound to be anyway.
However, there are those conservative Christians who do not agree with this at all. They understand where their fellow believers are coming from the Bible. And they understand the significance of prophecy fulfillment. They also have the same high regard for divine revelation as their fellow believers; however they do not hold to the same conclusion, that is, that the promise to Abraham has to come to pass literally before the close of the present age.
The latter conservative believers state that since Jews in times much later than Abraham disobeyed God, they thereby lost their deed to the land. These Christians state that the Jews of the latter Old Testament period so prostituted their place before God that they thereby broke the divine promises. In other words, the promises were conditioned on the people of God being an obedient people.
God called out a people. They were to His chosen ones, not to be pampered and spoiled, but to see through His holy mission of gospeling the nations surrounding them. The Old Testament "called out ones" obviously did not get the message. They continued to disobey the very Jehovah who had laid before them such marvelous promises. Their continued disobedience frustrated the divine. His patience was constantly strained. Yet in His mercy, He called back the wayward ones in hopes that each new generation would see the holy light.
Finally, when the Jews persisted in sin generation upon generation, outrightly disobeying Gods clear commands to holiness, God severely disciplined them. So it was that Babylonians and Assyrians conquered the Jews and their land. So it was that the temple was ravaged, its holy furnishings were stolen and Jews themselves taken captive.
In other words, by disobedience persisting, Jews lost their "chosen people" status. They had defined the label to mean other than being called to mission the holy message of Jehovah; therefore, they paid the painful consequences of eventuating as the wandering, captured peoples of pagan regimes.
Since then, the promises regarding Abrahams original land have been snapped, not by God, but by the Jews. Just as the Jews lost their temple, finally in AD 70 by Roman General Titus when he leveled the temple and Jerusalem, so they have lost their deed to the ancient boundaries.
Synagogues continued to be a focal point for Jewish life during the first century. By the time Jesus ministry began, a synagogue was found in most towns of Galilee. The Gospels specifically mention those of Nazareth (Matt. 13:54) and Capernaum (Mark 1:21). Archaeologists have found scant evidence of these early synagogues, although later synagogues left substantial remains. Only one synagogue dating to Jesus time has been uncovered, in the town of Gamla.
Typically, synagogues were placed in prominent placeson an elevated platform or high place symbolizing the importance of living in Gods presence. In some cases, the front facade had three doors. And outside each synagogue was a mikveh (ritual bath), where worshipers symbolically cleansed their hearts before entering the synagogue.
Inside the synagogue, important people sat on benches, called chief seats, which lined three sides of the room (Matt. 23:6). Common people sat on the floor, which was usually made of dirt or flagstones (or elaborate mosaics in later synagogues). Speakers and readers would stand on a small platform, the bema. And a small menorah, like the one in the Temple, probably stood there as well.
Torah readers sat in a special place called the Moses Seat (or Seat of Honor), so named because they were reading Moses words (Matt. 23:2). Torah scrolls and the writings of the prophets were either kept in a portable chest that was brought to the synagogue for worship or were stored in a permanent Torah cabinet (called the Torah closet or holy ark) inside the synagogue.
THE MIDDLE PILLAR MEDITATION
THE MIDDLE PILLAR
"The Secret of Wisdom can be discerned only from the place of balanced power" (2) - that is from between the two temple pillars. Poise at a third point, which neutralizes to some extent the violence of the swing of the psychic pendulum from one extreme to the other, is the result of cultivating equanimity representing an equal capacity to be either at rest or active, interested or withdrawn at will, and not from emotional compulsion. This central point between the two symbolic pillars of the opposites, the place of balanced power from which the working of the opposites may correctly be viewed, is the implication of Daath, which is the name of this shadowy Sephirah. Rightly it is shadowy and the word is used advisedly for in the majority of us who have not culti vated the difficult art of avoiding the opposites, the development of this new principle has proceeded with the utmost slowness. It is a new factor of adaptation or equilibrium, especially between the two broad divisions of consciousness - the ego on the one hand with its desire for adjustment to modem life with its refined and non-natural conditions, and on the other hand with the superficial levels of the instinctual life, concerned with primitive things, of self-assertion and the unbridled gratification of its every whim and caprice. It is this new factor of adjustment which comprises the principal impetus to what has been variously called in the east the Golden Flower, and in mediaeval Europe the growth of the Red Rose upon the Cross of Gold. (3) It is the Stone of the Philosophers, the medicine of metals. (4) To the four central Sephiroth plus the shadowy Daath as the fifth, are attributed divine names - which, as in the former exercise, are to be vibrated powerfully in conjunction with the imaginative formulation of various images. With each of these five centers there is associated a divine name to be used as a vibratory formula. The attributions as we have received them, together with the traditional name of the Sephiroth, are given below with the names of the principles active in the human psyche. The numberings are those that appear on the Tree. (6)
Kether - Yechidah
"AHIH" (pronounced "Eh-he-yeh")
Daath - The Link
"YHVH ALHIM" ("Ye-hoh-voh E-loh-heem") (7)
Tiphareth - Ruach
"YHVH ALOAH ve-DAATH" ("Ye-hoh-voh El-oah ye Da-ath" ) (8)
Yesod - Nephesh
"SHADDAI AL CHAI" ("Shah-dai El Chai") (9)
Malkuth - Body
"ADNI HARTZ" ("Ah-doh-nai ha-Ah-retz")
The divine names and the names of the Sephiroth should naturally be committed to memory of their position or relation to parts of the human frame.
Kether, the first Sephirab, is a center of light, and in the Qabalistic Cross, it is attributed to a center posited slightly above the crown of the head. It refers to that higher genius or it which, not yet fully incarnated within, broods above, a silent watcher. It is for each of us the source of inspiration and freedom and enlightenment. It is life itself.
Daath, the shadowy Sephirah, which develops in the course of evolution as we learn the domination of our mental and emotional propensities, is situated at the nape of the neck. Its position is at a point on the spine just below the occiput, about one or two inches above the larynx, and its diameter may be imagined to be about four inches in extent. It is conceived to be a symbolic link, self-induced and self-devised, between the higher genius on the one hand, and on the other, the ego, the conscious self referred to that group of characteristics clustered around Tiphareth.
On the Middle Pillar, Daath connects the higher faculties to the ego, Kether to Tiphareth. This latter Sephirah is resident in the neigh borhood of the heart, and its sphere extends from the diaphragm or solar plexus more or less to the spine. Its center may be imagined to be the lowest point of the sternum or breast-bone to which the ribs are attached, its diameter being about six inches.
Below Tiphareth is Yesod, a center which is referred to the region occupied by the generative organs, and its size should be visual ized as of the same dimensions as Tiphareth. The final center is Malkuth, referred to the feet, and it will be found by experience that the ankles comprise the periphery of a visualized sphere about four inches or so in diameter, the center being the sole of the foot.
The method of working this practice called the Middle Pillar is to stand upright, hands to side, eyes closed, breath being inhaled and expired steadily. Above all the mind should be quiet, calm, and still. When familiarity with the exercise is obtained, it may be per formed sitting or lying down. These preliminary conditions being fulfilled, let the student begin by transferring his attention to that region immediately above the crown of his head, where he should endeavor to visualize a sphere of white brilliance. To accomplish this may take some little while. Several attempts may be required before any realization of this center occurs. But when it has been obtained, let it be regarded with a certain sense of devotion, and contemplated as being the spatial correlative or correspondence of the vital core of his being. This devotional attitude should enliven it considerably, and the sense of light and power, the first avenues of sense by which this higher phase of consciousness may be grasped, should increase wholly beyond anticipation. At this juncture let him vibrate three or four times, slowly the name Eheieh.(10) This is a Hebrew divine name meaning "I am" (or more accurately "I will be") a statement which in reality is all that one can truthfully say of the self. Every other characteristic and quality belongs not to its own intrinsic nature but to the vehicles and sheaths of con sciousness through which it functions.
|Major methods of Jewish meditation include:
(Explanatory learning pages are being added for each method, watch for hyperlinks)
Chanting of verses from psalms, Torah and prayers.
Focusing upon a Shviti - a special Jewish graphic which helps induct a mystical state of consciousness.
This type of papercut is often referred to as a "shviti," a form of mizrach whose name comes from the verse,"Sh'viti Hashem l'negdi tamid," "I will keep God at the forefront of my mind at all times." This verse is seen in the circles at the top of the papercut. Below the lions and menorah is a verse from Ashrei, which is recited three times daily, "God is close to those who call upon him, to those who call upon him sincerely."
(papercut 11.5" x 14.5") S004
[Beautiful example can be found on last page of Art Scroll Tehillim.]
Meditation on the names of God or on the letters of God's name.
Walking, dancing and movement meditations.
Focusing upon the levels of an external or inner flame.
Working with the "Tree of Life"/Sephirot, (A model based on personality characteristic polarities,
which correlate in some ways with the chakra/meridian system and are designed as a holographic paradigm.)
Attaining a state of "Eyin", the "no-state" which is all. Often through attention to breath and silence.
Guided sounding of vowels or letters.
Study of ancient sacred Jewish texts, specially designed to induce mystical encounter.
Becoming attuned to the power of special blessings in connecting us to what mystics experience as "the river of light."
|Sacred geometry is the language of the creator... expressed
mathematically, and mathematics is the universal language,
by Vincent M. Bridges http://www.vincentbridges.com/highweirdness/SaSWA.html
"One of the greatest scientific achievements imaginable would be the discovery of an explicit relationship between the waveform alphabets of quantum theory and certain human states of consciousness."
The works of such modern day Kabbalists by the author of "in Light in The Meeting Tent" and J.J. Hurtak's Keys of Enoch suggest that we have indeed found the pivotal point where consciousness, quantum mechanics and the Kabbalah intersect. The question then becomes: Is that point the origin of the alphabet?
Although humanity has spawned thousands of languages, fewer than a dozen instances of the invention of writing are recorded in human history. Most of these occurred in or around the ancient Near East. Cuneiform script in Sumer, Proto-Elamite in Caanan, and hieroglyphs in Egypt appeared roughly at the same time, around 3000 BC. Cretan pictoglyphs and the Indus Valley scripts are dated to around 2000 BC. Hittite hieroglyphs and Chinese pictograms developed between 1700 and 1500 BC, as did the Semitic alphabet which would eventually become, with the Chinese alphabet, the form by which all living languages are written.
The Semitic alphabet developed, according to the best archeological evidence, in the turquoise and gold mines of Sinai just after 1700 BC. Hieratic or cursive Egyptian phonetic letters were applied to a proto-Semitic language. We can easily read the Semitic word "b'lat," the goddess, in hieratic characters on the quarry walls at Serabit El-Khadem in the Sinai. Similar developments occurred over the next two hundred years throughout ancient Caanan. By 1400 BC, roughly the time of the Exodus of Moses, these trends had merged into a form that scholars call the Caananite Linear alphabet. From this developed all other alphabetic scripts, from Latin Gothic to Old Hebrew and Imperial Aramaic, from Cyrillic to Kufic to Sanskrit and Amharic.
Logically, if any ancient alphabet could be called sacred, it must surely be that original alphabetic source. Tradition would also suggest that the origin of this sacred alphabet, the moment when the "flame letters" were revealed, involved the conjunction of Egyptian and Semitic sources in the Sinai. Working the mines where proto-sinatic inscriptions appear were the Midianites of the Bible, the people with whom Moses lived while in exile from Egypt. They were a Bedouin sort of people, pre-Yahweh Hebrews who worshipped a nameless God on a mountain top. It was while tending his flocks on the sacred mountain that Moses, the Egyptian prince, encountered the Burning Bush. Moses, of course, eventually returned to the Midianites' sacred mountain with a vast horde of wandering Semitic refugees to receive God's commandments; carved, we are told, by the divine appendage on slabs of stone.
This experience, this direct, face-to-face encounter with divinity, was the culmination of the Exodus. If any moment could be said to have been infused with divine meaning, in an alphabetic sense, surely this was the moment. Tradition also holds that Moses was the author of that first sentence in Genesis, which was deciphered in 1968 as a geometric description of a universal dissipative structure, the torus.
[Editors note: The name of the author is not presented here because of search engines policy and fear of lawsuits by the author.]
... In the new chronology of Egypt, the pharaoh on the throne of Egypt was Neferhotep I of the 13th Dynasty. Moses and The Israelites. ... DATING THE BIRTH OF MOSES. ...
... 3 And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto all Israel...
Bnei Baruch Kabbalah Site - The wisdom of the Kabbalah based on the teachings of the Kabbalist Rabbi Y.Ashlag. Includes very extensive background material and articles, as well as an online course
Kabbalah and Chassidut: The Inner Dimension - Offering a contemporary presentation of classical topics in Jewish Mystical thought as taken from the teachings of Rabbi Yitzchak Ginsburgh, a renowned master of the Jewish esoteric tradition.
Jewish Meditation and Yoga of the Hebrew Alef-Bet - Teachings and techniques in Kaballistic meditation, including "Ophanim", which combines meditation with yoga exercises based on Hebrew letter.
Kabbalah Bibliographical Guide - Selected Bibliography on Kabbalah and Jewish Mysticism.
Ayn Sof Kabbalah Community of the Bay Area - Rabbi Alyjah Navy guides spiritual seekers in the Kabbalah (Tradition of Reception).
Meaningful Life - Lessons by Rabbi Simon Jacobson in achieving a more meaningful life according to the mystical teachings of Kabbalah and Chassidut.
Hisbodidus - Jewish Meditation - Learn about Jewish meditation in its simplest and easiest form.
Rab Tab's Kabbalah Web Page - An American-born British Reform rabbi offers teachings and texts from the Jewish mystical tradition, including Kabbalah and Hasidut.
Kabala.org - Weekly kabala "messages" to help you find meaning in life.
Donmeh West - Yahoo forum devoted to Neo-Sabbatian Kabbalah. Designed as a teaching forum, and not for debate.
DREAMS OF THE GREAT EARTHCHANGES
DEES DREAMS AND VISIONS- INDEX