Temple for Jerusalem

Jewish Scripture References

waters Cherubim

Genesis to Psalms

refraction

In the creation story (Gen1: 2-6), "G-D's Spirit" moves (hovers) over the waters and causes the "separation of the waters". These "waters" refer to male and female waters, rain and well waters, best symbolised by 2 interlocking triangles, the geometric essence of the structure. Rain from the vast sky, falls as a single drop, the inverted pyramid. Well water from the vast sub-terrain, is tapped from a single source, the pyramid.

 

The balance of the waters (insemination and fertilization) creates life.

 

Central to the Garden, (Gen 2:9) is the "Tree of Life" (umbilical cord) and the "Tree of the Knowledge of Good and Evil" (the phallus), from where 4 rivers (Pison, Gihon, Hiddekel and Euphrates -4 limbs) flow. 4 directions (N-S-E-W) are implied. The square best symbolises a place from where 4 directions originate.

 

After the fall (Gen 3:24), G-D places Cherubim with flaming swords on the east side to guard the tree. These Cherubim that turned every way, are to be repeated in Ezekiel ch.1.

 

Note: The tree and garden are analogous of the human (male) torso where the serpent at its base (the phallus), tempts. Eating of the fruit is the mythic recording of scientific awareness, of humanity realising the creative powers of mixing waters. More specifically, it is the understanding of the role of "seed". As procreativity is understood, so individual death is realised. When the beginning is conceptualised, so too is the end. This leads to the anxiety of self-awareness, of nakedness, by the lifting of the eyes scales, leading to fig leafs.

 

Because of this knowledge, humanity is banished from the animal kingdom (Eden/Communion with G-D).

 

The serpent (negative phallic behaviour) is cursed along with humanity, forever adversarial, as humanity leaves the vicious immediacy of the hunter animal culture and enters into the safer seed based agrarian culture, allowing for the development of a literary tradition, to later be codified in story by our teacher Moses.

Noah

 

G-D's covenant with Noah (Gen. 9:12) gives the promise that never again will the earth's life be so threatened. The rainbow symbolises this promise.

 

Note: The rainbow is the symbol of G-D's presence, G-D's reignment. The structure allows for this essential refraction of light. The top wings reflect light, through jewels, creating rainbow light surrounding the Throne Room. This is the Shekinah (feminine) light.

ladders BoazJachin tents refraction

Abraham, Melchizedek and Moriah

 

Salem is where Abraham met King Mechizedek and was blessed with Bread and Wine.

 

The summit of Moriah is the place of Abraham's offering of Isaac for sacrifice. (Gen. 22)

 

Note: The sacrificial story of Isaac is an important theme on jealousy. There was jealousy between G-D and Abraham over Abraham's "love" for Isaac, Abraham in his faithfulness choosing G-D's wishes over his son.

 

This story is written in retrospect, as in its ascendancy, another nature is likely present. Abram and Isaac wished to kill each other over Sarah (the Freudian Oedipal complex) and deferred this murderous impulse onto the ram provided, due to a last minute entering into awareness. I suggest that Monotheism, at this point, aware of this common rivalry, builds into itself a means to defer its destructive energy.

 

It is imperative that yearly sacrifice in any future temple for Jerusalem actualises, re-enacts and celebrates this deferment, as a release from jealousy and its subsequent consequences. This ritual is the basis of the Day of Atonement and reminds us to remember the original deferrers and the conceptual gift from G-D to humanity. The original Passover was a re-dedication to this belief, a re-affirmation of Noah's covenant, enacted by the extended Abrahamic family.

 

Jacob's Dream

 

Jacob’s dream at Bethel (Gen. 28:10) is an important "Merkavah" viewing, of angels ascending and descending a stairway (or ladder) from earth and heaven.

 

Note: The proposed structure requires entrants to be raised up through ladder legs into the "Meeting Place."

 

Joseph

 

Joseph's coat of colours is symbolic of his divine blessing, colours of the rainbow.

 

Note: His interpretation of Pharaoh's dreams are symbolic too, of bread and wine, the baker to die and the cup bearer's reinstatement, of the two messiah theory, one to die, the other to instatement (one of Joseph, one of David).

 

Exodus

 

Moses at Horeb (Ex 3:40) experiences the Angel of the Lord from within a burning bush, yet the fire did not consume it. Moses removed his sandals and hid his face.

 

Note: The image of the Burning Bush is related to that of a “tree” as recorded earlier in scripture, yet developed into 3 dimensions. Moses sees and speaks to the Angel of the Lord who is within the bush. Moses experience is volumetric as he sees the entire burning bush.

 

If it is acceptable to relate the bush image to the tree image to the "Merkavah", then it is acceptable to assume that Moses was the first to view the "Merkavah" in its entirety.

 

I suggest that Moses was looking at a stylised bush, the 'Merkavah" for a future Jerusalem. Conversely, this proposed "Merkavah" is a stylised bush of what Moses potentially saw. The images of bush and tree to Merkavah will be developed further.

 

"Parting of the Waters"

 

The Red Sea parting is of Moses redefining Male as male, Female as female after the degradation of these roles in Egypt.

 

Pharaoh's troops were drowned in the sea, as they were unable to keep the "waters" separated, i.e. incapable of  masculine and feminine separation. Drowning can relate to being destroyed by sensuality (see Noah, Jonah etc).

 

Pillars of Smoke and Fire

 

The Lord led Moses and the Israelites by a pillar of cloud by day and fire by night. These two pillars were to become the stylised Boaz (male/daytime/solar) and Jachin(female/night/lunar) pillars of the Solomon Temple, missing from the Herodian Temple, to return on this "Merkavah."

 

1 Kings

 

Elijah at Mount Carmel

 

(1Kgs 18: 30) Elijah repaired the altar that was broken down. He took 12 stones, according to the tribes of the sons of Jacob according to whom the word of the Lord came saying: "Israel shall be your name."

 

Trench around the altar capable of carrying 2 measures of seed.

Wood and bullock pieces placed and 4 barrels of water poured over sacrifice, second and third time. (12 barrels of water are poured.)

 

The trench was filled with water.

 

Evening sacrifice, the fire of the Lord fell and consumed the burnt sacrifice, the wood, the stones, dust and licked up the water in the trench. Elijah sends his servant to view for rain clouds.

 

This correcting period in Israel's history records the importance of the 12 tribes being called Israel.

 

The 12 stones (jewels) of the tribes are united to create an altar.

12 barrels of water are poured and consumed, a repeat of this number.

7 times Elijah's servant ascends the mountain to search for rain clouds.

 

Note: The proposed Merkavah has 7 heavens rising into a 12-pointed (double hexagram) 12-jewelled crown, carrying altar and Holy of Holies within.

 

Note: Elijah passes the chariot of Ahab in his run to the entrance of Jezreel, to avoid being bogged down by the rain which Israel so desperately required.

 

2 Kings

 

Prior to Elijah's ascent, in Elisha's company, separates the Jordan waters.

 

Elijah's ascent into heaven is thorough "Merkavism". After "dividing the waters" of the Jordan, suddenly a chariot of fire and horses of fire appeared and Elijah went up into heaven in a whirlwind. Elisha saw this and cried, "My father, my father! The chariots and horsemen of Israel!"

 

Note: This is the first mention of the "chariot and horses" aspect of the "Merkavah". This imagery is to be developed substantially in further scripture.

 

Psalms

 

Psalms is full of references to G-D on His Throne, Zion as His Holy Mountain, Earth as His Footstool and Crowning images of Spiritual Regality.

 

Psalm 11: The Lord is in his holy temple, the Lord is on his heavenly throne.

 

Ps 19: In the heavens he has pitched a tent for the sun, which is like a bridegroom coming forth from his pavilion.

 

Note: The tent relates to the canvas awnings that protect the worshippers from heat and light, when inside the proposed structure.

 

Ps 36: Both high and low find refuge in the shadow of your wings. They feast on the abundance of your house.

 

Ps 45: Your Throne, O G-D, will last forever and ever; a sceptre of justice will be the sceptre of your kingdom.  Note: The Boaz pillar is symbol of justice.

 

Ps 46: There is a river whose streams make glad the city of G-D, the Holy Place where the Most High dwells.

 

Ps 47: G-d reigns over the nations; G-d is seated on his Holy Throne. The nobles of the nations assemble as the people of the G-D of Abraham. (Abraham's descendants)

 

 Ps 48: ...in the city of our G-D, His Holy Mountain. It is beautiful in its loftiness, the joy of the whole earth. Like the utmost heights... is Mount Zion, the City of the Great King. G-D is in her citadels. Walk around Zion, go around her, count her towers, consider well her ramparts and view her citadels.

 

Ps 61: I long to dwell in your tent forever and take refuge in the shelter of your wings.

 

Ps 91: He who dwells in the shelter of the Most High will rest in the shadow of the Almighty. Under his wings you will find refuge; his faithfulness will be your shield and rampart.

 

Ps 93: The Lord reigns, he is robed in majesty, and is armed with strength. The world is firmly established, it cannot be moved.

 

Ps 99: ...worship at his footstool.

 

Ps 103: The Lord establishes his Throne in Heaven and his Heaven rules over all.

 

Ps 104: ...you are clothed with splendour and majesty. He wraps himself in light as with a garment.

 

He stretches out the heavens like a tent and he lays the beams of his upper chambers on their waters.

 

Note: A fuller read of Psalms gives further images and statements that can be interpreted by the proposed structure.