Destination Yisra'el: Temples of Solomon and Herod

In part one of this series we became acquainted with the fascinating document, Emeq HaMelekh and the roles of five worthy men, Shimur Ha Levi, Haggai (Chaggai the Prophet), Zechariah son of Iddo, Zedekiah (Zidkiyah), Hezekiah (Hizkiyah), Hilkiyah, Ezra the Cohen, and Baruch son of Neriah the Scribe for Jeremiah who were commissioned on a secret mission to hide the treasures of Solomon’s Temple.

Under the command of King Josiah, the Prophet Jeremiah as recorded in the Book of Maccabees secreted, with these Jewish revolutionaries for the G-d of Abraham, the museum archives of the Nation of Israel. These treasures possessions were stored in Zedekiah’s Grotto or Cavern under the Temple Mount (Hiram As-Sharif) below the Temple of Solomon (Beit HaMikdash). There the Sanctuary of the Congregation (Mishkhan) described in the Torah, the Ark of the Covenant, the Menorah, the Altar of Incense were stored in times of security.

The Copper called Qalal (Kalal) was used the Store the Ashes of the Red Heifer

These were taken to a safe haven several miles from Jerusalem in the Valley of Achor, near the caves of the Essene community of Qumran famed for the Dead Sea Scrolls and in site of Mount Nebo.

This site was accessible by the extensive tunnels that extended from what is now known as Solomon’s (Schlomo’s) Quarries or Stables. Now in the Emeq HaMelekh, a group of Mishnahs, we can read the rest of the story of how the vast treasures that was saved for the future atonement of the chosen people of G-d at the time of the end.

Vendyl Jones and his Research Institute and the Temple Institute were prominent in the quest to find the Qalal, a pottery jug containing the Ashes of the Red Heifer, the Wilderness Sanctuary (Mishkhan) and the Ark of the Covenant.

This chapter we will be introduced to the discoveries of the of the Copper Scroll (Luach Nehoshet), the Anointing Oil (Shemen Afarsimon) which was used the anoint the prophets and the kings, the Temple Incense (Pitum haQetoret) and the special Incenses Spices prepared by the noted Jewish Avtinas family for the Jewish Temple.

The Qalal (Kalal) with Ashes of the Red Heifer still awaits discovery, for it was used according to the Seder Ha Olam during the dedication of the Sanctuary Tabernacle and without it the waters of purification needed to cleanse and purify a new Jewish Temple would not be possible.

Here the story of the ten red heifers that were to be killed before the time of the messiah (Maschiach) and the nine red heifers that were sacrifices for a sin offering between Sinai and the destruction of Jerusalem in 70 CE will be told.

It was the officiating priests, Ezra the Cohen, Shemon HaTzaddik, Yochanan High Priest, Hananel Egyptian, Ishmael Piabi who took the heifers ‘outside the camp’, across the Kidron Valley and over the Bridge of the Red Heifer to the Miphkad anointed altar on the Mount of Olives in the days before the destruction of the Temple of Solomon.

Whereas in Christian theology, the Prince of David, Yehoshua (Jesus), who was called “The Nazarene” was adapted into Roman Catholic theology as the Passover Pesach lamb, the Prince Yehoshua was also identified as an anti-type of the heifer that was slain or executed on a tree according to the Essene traditions as a sin offering on the Day of Atonement.

Now we will see that the extensive Jewish temple ritual of the burning of the red heifer was part of a literal Jewish drama, enacted every year since the days of King Solomon’s Temple in exquisite literal detail. It was also prophetically reenacted by the illegal nighttime trial of the Prince of David, Yehoshua, by the corrupt Sadducees who sat in judgment within the Sanhedrin in the Chamber of Hewn Stones.

This included a walk through the eastern gate of the temple, across the Kidron Valley where history has documented was executed on a tree as a final reenacting of the sacrifice of the red heifer on the Miphkad altar on the Mount of Olives.

Omens prior to the destruction of the temple by the Roman forces occurred during the forty years after the execution drama of Yehoshua when:

The massive door called Hekel opened on its own by supernatural forces;
The crimson cord also turned white as a portrayed in the aborted attempt to sacrifice the tenth red heifer.
With the discovery of the mikvaot baths for the high priest above the Gihon Springs and the possibility of Solomon’s temple as being erected at this site, we will consider that the tenth red heifer was selected to be sacrificed during the Pesach ceremonies yet according to Essene traditions, the execution of the red heifer was aborted when the “red heifer” instead gave birth to a lamb.
Type met anti-type on the temple mount as the true Pesach lamb, in the human body of the one called “The Nazarene” death drama of the death called Prince Yehoshua, the son of the Prince of David Yosef (Joseph), who was the brother of James the Just, in Essene traditions as Joseph of Arimathea.

Mishnah 2

These are the holy vessels and the vessels of the Temple that were in Jerusalem and in every place. They were inscribed by Shimur HaLevi and his companions, on a "Luach Nehoshet" (Copper Plate/Sheet), with all the Vessels of the Holy of Holies that Shlomo son of David made. And together with Shimur were Hizkiyahu, Zidkiyah, Haggai the Prophet, and Zechariah, son of Berachiah, son of Ido the Prophet.

The Copper Scroll called the Luach Nehoshet in this Mishnah, we now can portray in living reality as we see the five Temple treasury guardians working together laboriously as they inscribing on what is called the “Luach Nehoshet” or the brazen, brass or copper sheet or plate (Strong’s 5178 - nekj-o-sheth). This is our strongest evidence of the origin of the Copper Scroll found at Qumran.

The Copper Scroll by the West Semitic Research Project

The picture is now beginning to unfold. Zechariah and his famed end of times Oracles, with Haggai and his five exhortations which encouraged the speedy rebuilding of the temple of Zerubabbel, along with Zidkiyah(Zedekiah), the 1^st civil leader of the newly returned Jerusalem community.

They with Hizkiyahu (Hezekiah) and Shimur HaLevi were all co-conspirators and accomplices in the secret spiritual and religious mission to preserve the sacred vessels of the Mishkan (Sanctuary) which included the articles of temple service in the renown Temple of Solomon (Shlomo)

The Legacy of the Copper Scroll

The Copper Scroll was part of the collection of the Dead Sea Scrolls discovered in May 1952 in cave Qvj3 in the caves of Qumran. It was first translated in 1956-57 after the archeologists designed a way to cut the copper sheets that had been rolled up into two copper rolls. Within the Copper Scroll it described the location of where the Qalal (the copper urn that hold the ashes of the red heifer) and the Temple treasures are hidden including possible cryptic references to the Ark of the Covenant, the Altar of Incense and other sacred furnishings of the Mishkhan, the Wilderness Sanctuary of the Congregation hid by the Prophet Jeremiah.

Yet most researchers believed that this scroll either was a forgery, or was part of the temple treasures of Herod’s Temple that were secreted away prior to its destruction from the Roman forces in 68-70 CE. So, the Copper Scroll lay ignored for over twenty years in the Museum of Amman, Jordan.

As M.A. Ben-Luria stated: “…the validity and authenticity of the Copper Scroll would remain in question until one single item mentioned in the scroll is discovered. Once something is found at Qumran that was listed among the 64 designated items and places in the Copper Scroll, the scroll’s validity would finally be unquestioned.”

The Copper Urn held the Ashes of the Red Heifer along and the “Pottery Juglet of the Shemen Afarsimon” held the Holy Anointing Oil

The Holy Anointing Oil (Shemen Afarsimon)

And so, it was. In April 1988, the Vendyl Jones Research Institute in collaboration with Professor Yoseph Patrich, Benny Arubas and Benny Agur of the Hebrew University made an astounding discovery.

A juglet of the Shemen Afarsimon, the Holy Anointing Oil was discovered in Cave 13 (Jordan’s Cave #24). The Pharmaceutical Department of Hebrew University tested the substance inside the small juglet and gave their scholarly verification that it was the Shemen Afarsimon of Psalms 133.

Psalms 133 - “Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments: as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing even life for evermore.”

This Anointing Oil was used by the Prophet Eli to anoint King Saul and later King David and Solomon, but also the High Priests of the Temple of the Lord and the Prophets. This oil was also used as a fragrance that was poured on the oblation to provide a ‘sweet smelling savor’ on the sacrifices.

The Holy Temple Incense (Pitum haQetoret)

According to the Jewish Torah scholars; in particular the Jewish Kabbalists, who write about the supernatural remedy called the segula which meant the “supernatural remedy” concerning the reading of the incense offering in front of the Mantle of the Most Holy Place. These august moments in temple service enactment spoke of the special benefits it brings upon the one who reads it from the parchment in the presence of the Holy One of Israel.

Our Torah scholars and, particularly, the kabbalists teach us about the segula (supernatural remedy) of reading the incense offering, and of the benefits it brings, especially when read from parchment.

Anyone who reads the scriptural account of the incense offering is as if he offered the incense in the Holy Temple himself. Its reading has the same power as when Aharon, the High Priest, used the (secret of the) incense offering to stop the plague and the Angel of Death.

The secret had to have been revealed to Moshe for a Heavenly Voice asked, 'Who revealed this secret to my children?'." Therefore, Moshe received the secret of the incense offering at the time of the Giving of the Torah on Mount Sinai from the Prosecuting Angel and passed it down to his brother, Aharon, the High Priest.Since then, we have this knowledge from generation to generation.

The recitation of the incense offering from a text written in Torah script is a segula for merit, wealth, and success in all endeavors. (Caf HaChaim-Chapt. 132, Sec. 23)

Also within the Copper Scroll, is documentation of the Holy Incense that was used to by the priests to sprinkle on the Altar of Incense in the Holy Temple. On April 8, 1992, the excavation team of Vendyl Jones Research Institute, was searching the strata in the Cultural Dome of the ‘hidden north entrance’ at the Cave of the Column”, when Glenda Hurst, a volunteer called out to Larry Banks, “Come over here and look at this. It’s some kind of red stuff that is very different.” The taste test and the smell test revealed an organic compound with a hint of cinnamon in it.

The samples, that were sent to Dr. Marvin Antelman with the Weizman Institute and Ya’acov Arkin at the Israel Institute of Geology, both determined that the substance was indeed organic, for the "density indicates that the material which is lighter than water is excluded from the category of red soil or red minerals......also the high percentage of ash is typical of plant source." In all, it was identified that this substance contained eight of the eleven spices present in the Pitum haQetoret (Temple Incense), all in a highly refined state.

This was again confirmed again at the laboratories at Bar-Ilan University. With the addition of two additional inorganic ingredients, Karsina Lye and Sodom Salt, which was found near-by in the same cave, ready to be mixed with the spices, the ingredients of the Holy Incense, the haQetoret, would be mixed to be used in the Temple services according to the Torah and the Talmud.

Later and more exhaustive testing and analysis by Dr. Terry Hutter, a paleo-botanist, who stated that not just eight ingredients, but ‘the red-brown spice sample is composed of nine different and unique plants. The plants are recognizable both by pollen and organic maceral types.” These plants types include.

Three kinds of Cinnamon
Saffron
Balsam
Myrrh
Galganum
Cassia
Frankincense

There on the cave floor a total of eight hundred pounds of spices (600 kilos) were waiting to be mixed and transported to the Temple. This quantity of spices is significant because it is equivalent to the amount of spice used in one year of daily sacrifices in the Temple. In the Torah, only four ingredients are listed for the haQetoret, whereas the Mishnah lists eleven ingredients plus Sodom Salt and Karcina Lye.

It is also in the Mishnah that records that the Avtinas family were given charge and custody of the secret recipe of compounding the pharmaceutical mix of these spices and ingredients. The has been recorded that the fragrance of the haQetoret was so powerful that when it was being mixed, one could smell it clear over to Jericho, twelve miles north of Qumran.

Qalal, the Copper Urn that contained the Ashes of the Red Heifer

One of the Red Angus bulls born at the Temple Institute‘s farm, at an undisclosed location in Israel. (courtesy Temple Institute)

In March 2002, in a farm in Galilee, an Israeli rancher had a cow that gave birth to a red heifer that was born without blemish that is no white hairs on her body and face. After the heifer was a month old the Temple Institute was contacted and Rabbi Menachem Makeover and Rabbi Chaim Richman to inspect her. There they found this young heifer to be kosher and a potential candidate to become the 10^th red heifer in Hebrew history.

The world press was abuzz with the news of the birth of a pure red heifer in the Land of Israel. The orthodox community of Israel was all astir, and the topic of discussion was when was the era of the Last Days and the 10^th Red Heifer about to begin?

In the Siddur, called the Four Parshiot in the Parah, it states:

Four Parshiot in the Parah - “The hiding place of its (the red heifer) ashes will be revealed” and in the Mishnah, Tractate Parah it states that the tenth red heifer that will be burned will be done in the time when the Messiah (Moschiach) comes and restores a new Temple for His people.”

This young heifer was only a month old, yet within two to three years, if no more than three white or black hairs are found on her body, the orthodox Jews would have sufficient reason to take possession of the Temple Mount, where most of them feel the Temple of Solomon had been built and begin the construction of a new temple there.

The reports of the birth of a potential red heifer, though genetically rare in this age of advanced genetic knowledge and artificial insemination, are becoming more frequent.

According to an article in The Mid-East Dispatch, issue 237, the 16th of March 1997, that a six-month old red heifer had been born to a black and white cow and a dun colored bull, in the religious kibbutz, Kfar Hassidim, near the northern Israeli port of Haifa. This heifer called Molly, was also declared kosher, but within a year blemishes and imperfections were noted.

This arcane piece of Biblical knowledge on the purification rites of the red heifer has left the Christian community puzzled and the Islamic community in consternation.

In the beginning of the Israelite nation, Moses (Moshe) was standing on Mount Sinai and was given not only the two tablets of the Decalogue engraved on stone, but the Written Torah in which the letters (Words) were given one by one by the Lord of hosts to Moses for him to write down.

The Red Heifer in 2002

This was the Written Torah of the Hebrews which included the first five books of the Hebrew Scripture called the Pentateuch, which he was to write down as dictated to by the Lord of hosts.

On the other hand, the Lord spent 120 days, 40 days on three separate ascents by Moses, in which he revealed to Moses how these ordinances and commandments of the Lord were to be put or lived out in human life. This was called the Oral Torah.

The Mishkhan, the Tabernacle of the Congregation, built in the wilderness by the skills given to noble craftsman, called Bezaleel under the supervision of Moses, was dedicated according to the Seder Ha Olam on the 1^st day of the 1^st month (Nissan) in the second year of the Exodus (Jewish year 2449 from Adam).

The first day of services was completed and according to the Seder Olam, on the second day, Moses was instructed by the Lord of hosts to have the priest Eliezar, the priest, take a perfect red cow, under the age of three and who had not had a yoke put to her neck, and lead her out of the camp of Israel into the wilderness and slaughter her.

Numbers 19: 1-8 -

19:1 - “And the Lord spake unto Moses and unto Aaron, saying,

19:2 - “This is the ordinance of the law which the Lord hath commanded saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke:

19:3 - ‘And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face:

19:4 - ‘And Eleazar the priest shall take of her blood with his finger and sprinkle of her blood directly before the tabernacle of the congregation seven times:

19:5 - “And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn:

19:6 - ‘And the Priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.

19:7 - “Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even….

19:8 - “And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.

19:9 - ‘And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel (“as a keepsake for Israel’) for a water of separation: it is a purification for sin.

19:10 - “And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the evening: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute forever.”

Holy Anointing Oil (Shemen Afarsimon

There in the wilderness that is outside the camp of the Israelites the red heifer was then burned with a mixture of cedar, hyssop and scarlet covering. Here the cedar, oil from the juniper bush in the Sinai desert, would cause a skin irritation, which would stimulate the applicant to vigorously rub the solution in their hands. The hyssop oil was known for its antiseptic properties, as Hyssop oil contained 50 percent carvacrol, and an antifungal and antibacterial medicinal agent.

The Preparation of the Ashes of the Red Heifer

Note carefully that we say burned, as this demonstrates that whole body of the heifer, even the blood and organs were burned to ashes. The ashes would then be made into a liquid paste and used in the water of purification that a Jew or Israelite must undergo in a ceremonial purification cleansing before they can enter the Temple complex.

The ashes were then gathered by another priest who was recognized to be ritually ‘clean’ and kept in a vessel in a place outside the camp of Israel that was also kept ritually ‘clean’. After that a small fragment of these ashes could be placed in water in a vessel or thrown upon a body of water. How do we know if this water was purified? According to the rabbinic tradition, if the surface of the water became disturbed when the ashes touched the water, then purification had occurred.

The Nine Red Heifers in Jewish History

G-d instructs Moshe to Prepare Anointing Oil and Incense for Ordination of the Kohanim

Skilled Artisans, Betzalel and Oholiav, are Assigned to Make Objects for the Kohanim and the Mishkan

According to the historical records kept by the Jews in their Mishnah, a total of nine perfectly red heifers have been burned. In the Mishnah 5, called the Tractate Parah, these nine heifers burned in the sacrificial history of the Israelites and the Jews have been recorded.

“The first heifer that was burned was under the supervision of Moses on that 2^nd day of Nissan in the second year from the Exodus.
The second heifer was burned under the supervision of Ezra;
Two were burned by Shimon Ha Tzaddik;
Two were burned by Yochanan, the High Priest, the seventh by Eliehoenai, the son of He-Kof, the eighth by Hanamel, the Egyptian,
The ninth by Ishmael, son of Piabi and the
Tenth will be burned in the time of the Maschiach (Messiah).”

In this same tractate, Mishnah 5, it uncovered the conditions that would be vital to purify the future generations of Jews and Israelites at the end of times. The oracles of G-d state over and over that the chosen people were to be a Holy People and a Holy Nation. The rites of purification were therefore applicable not only to the people of G-d but also to the Land. For the rites of purification to exist in the End of Times, the ashes of the tenth heifer must be mingled with the ashes of the previous nine heifers.

In the days of the first and the second temples, the ashes were divided into three parts. The first lot of ashes was kept by the Levites who guarded the entrance of the Temple. The second lot of ashes was kept on Anointment Hill, now called the Mount of Olives. It was on that sacred mount that the prophets and the kings were anointed.

It was also on that site that the priest would be purified in a ceremony that was deemed necessary before he could burn the body of another red heifer. The third lot was placed in the chail, a portion of the wall approximating the Women’s Gallery of the Temple.

Yet a puzzle still exists. If you will notice, from the time of Moses and the dedication of the Sanctuary of the Congregation at Mount Sinai until the fall and destruction of the Temple of Solomon, the ashes of only one red heifer was used in the purification of the priests and the temple.

This suggests that the Wilderness Tabernacle (the Mishkhan) until the end of the days of Solomon stayed in a state of ritual purity in which very little of the ashes of the red heifer had to be used.

After the death of Solomon and the split of the House of Judah from the House of Israel, the Temple services still remained a strong moral force in the Land of Judah, until the days of King Manasseh, the son of Hezekiah, a king with such evil in his heart that he sold the physical and moral fiber of the Kingdom of Judah to the Devil.

2 Chron. 33:2-4,5-7,9 (parts)- “He did evil in the sight of the Lord, according to the abomination of the nations whom the Lord had cast out before the children of Israel. For he rebuilt the high places which Hezekiah his father had broken down; he raised up altars for the Baals, and made wooden images; and he worshiped all the host of heaven and served them. …he built altars for all the host of heaven in the two courts of the house of the Lord. And he caused his sons to pass through the fire in the Valley of the Son of Hinnom; he practiced soothsaying, used witchcraft and sorcery, and consulted mediums and spiritists.

He did much evil in the sight of the Lord, to provoke Him to anger. He even set a carved image, the idol which he had made, in the house of G-d….so Manasseh seduced Judah and the inhabitance of Jerusalem to do more-evil than the nations whom the Lord had destroyed before the children of Israel”

It was the reforms with the subsequent purification and dedication of the Temple, plus bringing the Ark of the Covenant from its hiding place in the bowels of Solomon’s Grotto a thousand feet under the Temple by the twelve-year old King Josiah, it appeared that the ashes of Moses’ Red Heifer were almost fully used up. At the end of Josiah’s reign, the Prophet Jeremiah advised that the Ark and the Wilderness Sanctuary be hidden permanently.

After the return of the Jewish exiles from Babylon, the second Red Heifer was sacrificed, apparently to rededicate the new Zerubbabel’s Temple to the Lord. During the years from 520 BCE (350 BCE by Jewish yearly calculations), until 70 CE when Temple of Herod was ransacked and destroyed, eight more heifers were slaughtered.

This suggests that from 1585 BCE to 538 BCE, over one thousand years, ritual purity was maintained within the Sanctuary and the Temple complexes, yet for the last 420 years until the destruction of Herod’s Temple, there was a constant and repetitive breech in the rites of purification of the priests and the temple as given by the L-rd of hosts to Moses.

According to the traditions of the Jews, the hierarchy of the temple priests became more and more aware that the sacrificial system within the temple was corrupted and not accepted in the eyes of the Lord of hosts.

Note what the Talmud states occurred at the time of the of the execution of the Prince of David, Yehoshua by the High Priests of the House of Ananias and the corrupt Sadducees of that era.

Shabbat 15a - “Forty years before the destruction of Jerusalem, the Sanhedrin was banished (from the Chamber of Hewn Stones in the Temple) and sat in the trading Station (in the Temple to the east of the former Chamber)”

Yoma 39b - “Our rabbis taught: During the last forty years before the destruction of the Temple, the lot (‘For the Lord’) did not come up in the right hand; nor did the crimson colored strap become white; nor did the western most light (the three-lamp shaft with seven lamps each on the right side of the Menorah nearest the Holy of Holiest) shine; and the doors of the Hekel (the large doors into the Holy Place) would open by themselves.”

What has been little revealed, was the genealogical evidence that the High Priest of King Herod’s Temple in the last three decades of the BCE era was Yehoshua III, the third High Priest of the Holy Temple in Jerusalem.

The High Priest Yehoshua III, as genealogical history has portrayed, was the father of three daughters; Jane (Joanna), Elizabeth and Hanna. As the newly reigning high priest, it was the Zadokian High Priest, Boethus the Zadokian, who presided as the “Nasi” or the President of the Great Sanhedrin at this momentous moment of time in 37 BCE. We know so little of this priest called Boethus, except as the Patriarch of the House of Boethus, the descendants of his seven sons virtually controlled the office of the high priest in Jerusalem for almost a hundred and eighty years. Here was the testimony of Flavius Josephus when he wrote:

Flavius Josephus – “There was one Simon, a citizen of Jerusalem, the son of one Boethus, a citizen of Alexandria, and a priest of great note there

In the genealogies of the “High Priest of Israel” by Davidian genealogist, David Hughes, Boethus was a Zadokian descendant, the 31^st in descent from Zadok, the high priest of King David.

This is of special note, because it was the Lord of hosts that specifically noted to King David and his son, King Solomon that it would be the High Priest Zadok and his descendants who would carry the hereditary responsibility to be the chosen in descent of the House of Aaron to preside in the honored position as the High Priests of Israel.

They were to represent the national consciousness of the Israelites and the Jewish people in the sacred services at Pesach (Passover and the Festival of First Fruits), Pentecost, Yom Kippur (Day of Judgment), and Succot (Festival of Tabernacles).

The Miphkad Altar

The altar upon which the Red Heifer would be burned is called by the rabbis as the Miphkad Altar. In Nehemiah 3 we see the historical description of the reparations done to the gates of Jerusalem. The Miphkad Gate was one of the gates into the city which was near the corner of the city near the Sheep Gate.

Nehemiah 3:31-32 - “After him repaired Malchiah the goldsmith’s son unto the place of the Nethinims, and of the merchants, over against the Gate Miphkad, and to the going up of the corner. And between the going up of the corner unto the sheep gate repaired the goldsmiths and the merchants.”

The Hebrew meaning of Miphkad is ‘appointed’, which is also referenced in Ezekiel 42, which talks of the bullock being burned as the sin offering at the appointed place (Miphkad).

Ezekiel 43:21 - “Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place (Miphkad) of the house, without the sanctuary.”

Combining the burning of a cow (bullock) as the sin offering at an appointed place (Miphkad) which was outside the sanctuary, what we can now see combines all the elements of that moment of time in history when a Prince of the genealogical descendants of Kings David and Solomon, the Prince of David Yehoshua was executed by hanging on a tree, according to the testimony of the Essenes.

This was a prophetic representation of a “sin offering” representing symbolically all the sins of the world. According to some scholars was crucified on a ‘tree’ on the Mount of Olives, without the sanctuary, at an appointed place designated by the temple priests and the Romans. This execution was representation of the era of the future which included the future purification of the saints and remnant of the chosen ones of Israel who were believed with all their hearts that the Prince of David Yehoshua was the literal and symbolic messiah of their generation during the Temple of Herod in the 1^st century CE.

The Red Heifer and Yehoshua the Prince - the Type/Antitype of the Sin Offering

The Temple Mount in Jerusalem

The author of the Book of Hebrews makes an interesting analogy between the Red Heifer and the Prince of David called Rabbi Yehoshua:

Hebrews 13:9-13 - “We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the gate.

Therefore, Yehoshua the Prince also, that He might sanctify the people with His own blood, suffered outside, the gate. Therefore, let us go forth to him, outside the camp, bearing His reproach.”

As all the other offerings in the temple services were also utilized as food for the priests and Levites, the bodies of the bullock, goat and the red heifer were to be burnt with their whole bodies reduced to ashes.

Four Types of Sin Offerings

There were four types of sin offerings. Three of these were killed or slaughtered at the slaughtering arenas within the temple proper, “before the presence of the Lord.” (Lev 4:4)

All three had their blood sprinkled seven times before the Inner Curtain which veiled the Holy of Holiest. All three sin offerings had their bodies carried out of the camp to be burned to ashes on the altar outside the camp.

The first sin offering was a young bullock which was slain for the sins of the high priest. (Lev. 4:3-12) and the final burning was in a clean place outside the camp. The second type of sin offering was also a young bullock which was slain for the corporate community of Israelites, the entire assembly (Lev. 3:13-21)

The ritual separation of the fat and certain organs was the same as the first bullock. The third sin offering was on the Day of Atonement in which a young bullock and a goat were carried outside the camp and burned in the entire carcass of the animals. (Lev. 16:27)

The holiest of all the sin offerings, was the fourth sin offering, the Red Heifer. The red heifer, offered as a sin offering for purification of the collective congregation of Israel, was slaughtered according to the dictates of the Lord of hosts to Mosshe outside the camp of Israel. (Num. 19:3)

Unlike the other sin offerings, the Red Heifer was walked over to the Altar on the Mount of Olives and there burnt in its entirety. The difference of the red heifer and the other sin offerings is that the other three offering were for absolving sin; giving the recipient freedom from sin or in a sense; “salvation”. On the other hand, the ashes of the red heifer were to bring “holiness”.

The blood of the red heifer was sprinkled outside the camp, the body burned to ashes and then the ashes through some mystical process that left even the wisdom of Solomon bewildered, bestowed holiness and purification with the pure spring water as its was sprinkled not only over people, but over the land.

They purified the temple with it. They could purify the entire city of Jerusalem if needed or the entire Land of Israel. Let us let Alfred Edersheim explain the deep meaning of the Red Heifer:

Alfred Edersheim - “As the first manifestation of sin which separates man from G-d, defilement by the dead required a sin-offering, and the ashes of the red heifer are expressly so designated in the words; It is a “sin-offering.” (Num. 9:17) But it differs from all other sin-offerings.

The sacrifice was to be a pure red color; one “upon which never came a yoke; and a female. All other sin-offerings for the congregation being males….But what distinguished it even more from all the others was, that it was a sacrifice once for all, (at least so long as its ashes lasted); that its blood was sprinkled, not on the altar, but outside the camp towards (westward) the sanctuary; and that it was wholly burnt, along with cedar wood, as the symbol of imperishable existence, hyssop, as the of purification from corruptions, and “scarlet” which from its color as the emblem of life.

Thus; the sacrifice of “Highest Life”, was brought as a sin-offering, and, so as far as possible, once for all, was in its turn accompanied by the symbols of Imperishable existence, freedom from corruption, and fullness of life, so as yet more to intensity its significance. But even this is not all.

The gathered ashes with running water were sprinkled on the third and seventh days on that which was to be purified. Assuredly, if death meant “the wages of sin,” this purification pointed in all its details, to “the gift of G-d,” which is “eternal life” through the sacrifice of Him in whom is the fullness of life.” (The Temple, Wm. B. Eerdmans Publishing Co., Michigan. 1987, pages 348-349)

The High Priest was forbidden to offer the sacrifice of the Red Heifer. In the same manner and in the same location, only Yehoshua, the son of G-d, and as our High Priest, could offer His life as a ‘sin offering’ for the entire planet would also be sacrificed ‘outside the gate” or “outside the camp”.

This strongly suggests that the place where the red heifer was slain was also near the site where Yehoshua was executed. This was the Holiest area surrounding the city of Jerusalem. (Berakoth 9:5)

“Outside the Camp”

Inside the Southern Half of the Chamber of Hewn Stones where the Great Sanhedrin met in Session

What does “outside the camp” mean? In Numbers 15:35-36, it is clear that the death penalty under the Torah was to be administered “outside the camp.” Yet what were the limits or how far away from the camp of the Israelites was this to be?

As the children of Israel were moving throughout the wilderness, they kept a certain distance between the Wilderness Tabernacle and the encampment or their places of habitation according to their clans each with their standards and ensigns. (Numbers 2).

When they were to follow the Ark of the Covenant around the city of Jericho, this ‘distance’ that they were to keep away from the Ark of the Covenant was specified.

Joshua 3:3 - “When you see the ark of the covenant of the Lord your G-d, and the priests, the Levites, bearing it, then you shall set out from your place and go after it. Yet there shall be a space between you and it (the ark”, about two thousand cubits by measure. Do not come near it (ark)…”

So, they needed 2000 cubits or 3000 feet or 1000 yards in order to maintain the sanctity of the ark and for the preservation of their own lives. According to the Hebrew law, the place of residence for an individual, whether a tent or a house, would extend out from its abode for 1000 yards. If the place of dwelling was in a corporate site such as a walled village, a Levitical town or walled city, then the city limits was 1000 yards from the outer walls of the village, town or city.

The House of the Lord, wherein rested the Holy of Holiest and the Ark of the Covenant, was the symbolic dwelling place of the Lord of hosts. To be “outside the camp” or “outside the gate”, it would have to be over 1000 yards (2000 cubits) from the Temple Proper or the residence of G-d. During the days of the 1^st century Jewish messiah of its era called “The Nazarene” the Great Sanhedrin, who governed from the Chamber of Hewn Stones, which was on the left side of the Holy of Holiest facing east, or the north side of the Temple proper, used the same calculations to determine the corporate city limits of the city of Jerusalem.

Since the court of the Sanhedrin stood as the center, a radius of 1000 yards determined the limits of their encampment. Outside this perimeter was “outside the camp”. As such the traditional sites of Jeremiah’s Grotto, the site of the Church of the Holy Sepulcher and a small hill north-east of the Damascus Gate would be excluded from this definition of “outside the camp” and thereby excluded as potential sites for the execution of the crucifixion of the Prince of David, Yehoshua Ha David.

Symbols and Types of the Sin Offering

The Hebrew author takes it a bit further. He recognized that the Torah (Law) was but a shadow of the future saving power to be brought by the son of G-d. Jesus, as the ultimate ‘sin offering’ for the world would give His body to pay the penalty of sin in order that sin could be eradicated forever from this planet and this universe. Yes, Yehoshua, as the Living Torah, would fulfill all these shadow and types imbedded in the sanctuary services.

Hebrews 10:11-13 - “And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sin. But his Man, after He had offered one sacrifice for sins forever, sat down at the right hand of G-d, from that time waiting till His enemies are made His footstool. (Ps. 110:1, Eph.1:22, ‘the last enemy that will be destroy is death” 1 Cor 15:26)

This typology was inclusive of the both the bullocks and the goats which were used as sin offerings and the red heifer which was used for purification and holiness (from sin or defilement) of the Levites and the temple premises.

Hebrews 9:13-14: “For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of the Messiah, who through the eternal Spirit offered himself without spot to G-d, cleanse your conscience from dead works to serve the Living G-d.”

The early Hebrew Nazorean Ecclesia, remembering that in this era there were no Christians, no bishops, no popes, and leadership of the Hebrew Nazorean Ecclesia believers recognized the symbolic relationship between “The Nazarene” and the Red Heifer as depicted in the Letter of Barnabas (8:2) written about 90 CE which stated, “The calf “Red Heifer” is Yehoshua; the sinful men offering it are those who led him to the slaughter.”

The Temple Ritual of the Red Heifer

The whole temple services which revolved around the sin offerings and the ashes of the Red Heifer has been studied extensively by the late Ernest Martin. In his book, Secrets of Golgotha, the forgotten history of Prince Yehoshua’s execution, (ASK Publications, Alhambra, CA. 1988, 0 945657 77 3.), he documents in the Jewish records that describe the ritual of preparation of the ashes of the red heifer.

In the Mishnah, the early Jewish records describe the positioning of the Temple as facing east, with the Holy of Holiest on the western end of the temple premises. Note that this is the same pattern of the Garden of Eden, in which Adam and Even approached G-d by traveling west and were cast out of the garden by being sent out of the Eastern Gate.

Here we see the Lord of hosts residing in His residence, and He is envisioned as looking from His dwelling place or “Throne” in the Holy of Holiest facing east towards the Mount of Olives.

The Giant Menorah is standing on His right hand side, with all the symbolisms of the Haredi Prince of David, Rabbi Yehoshua, as the “Light of the World” standing on the right hand side of the HaShem our “Father” and as we have noted above, after the execution of Yehoshua, the three lamp poles on the western end of the Menorah, or those nearest the Holy of Holiest, failed to give light, as though the Light or the Glory of the Shekinah, which Yehoshua was a reflection, was extinguished (executed) from the Inner Sanctum of the Holy Place.

During the special ceremony of slaughtering the red heifer, which we need to be reminded occurred only nine times between Sinai and the destruction of the temple in 70 CE, the red heifer was led out of the eastern gate, across the doubled tiered arched bridge called the Bridge of the Red Heifer, to the Mount of Olives and led up to an altar near the summit of the mount. (Middoth 1:3; 2:4; Yoma 7:2 plus the Talmud in Yoma 68a and Zebahim 105b). Here on this altar called the Miphkad (Appointed) Altar, the ceremony of preparing and burning the red heifer was performed.

The Trial of Yehoshua Ha Notzri (Jesus the Nazarene)

Adding the typology of the Hebrew Jewish Nazorean believers of Yehoshua, under the leadership of James (Yacob) the Just (Tzaddik), the brother of the Prince of David Yehoshua , we can now see the shadows and symbols of Yehoshua as the Passover Lamb in which every detail of the selection, preparation and slaughter of the Pesach Lamb at Passover matched with every detail of Yehoshua, the Messiah of his generations. Yehoshua was interrogated, inspected by Pilate and then sent for execution under the province of the High Priest, Ananias, one of the most wicked of the Sadducee families in first century Jerusalem.

While the Prince of David, Yehoshua Ha David was being investigated and interrogated, it was done in the Hall of the Sanhedrin housed in the Chamber of Hewn Stones in the Temple on the left side of the Altar of Burnt Offering. (Shabbat 15a and Rosh haShanah 31a.b)

During the Passover season the High Priest Caiphas as President of the Sanhedrin and Annas, the Sagan, his deputy left their homes probably in the aristocratic section of the southwest hill of Jerusalem and went to live for seven days in their official ‘house’ in the temple compound. (Middoth 5:4; Encyclopedia Judaica iii.991) The residence of the High Priest in the temple, was called the “House of Stone” (Parah 3:1)

This seven-day residency included every weekly Shabbats, the new moons, the annual spring and fall festivals, especially the Day of Atonement and for seven days prior to offering the Red Heifer. It was here in their temple residences that the Sadducees walked across to the Chamber of Hewn Stones to interrogate and judge Yehoshua the Prince.

Think carefully the meaning of this whole scenario. In as much as the trial of Yehoshua, called “The Nazarene”, occurs just before a High Shabbat (Sabbath) during the Passover week, Yehoshua was judged by the High Priest, his deputy and the chief priests and then condemned by the Sanhedrin, all within the Temple proper itself.

The judgment for Yehoshua’s death was to be in His Own Father’s House, in the presence of HaShem, His Father, who was symbolically dwelling on His Throne in His dwelling in the Holy of Holiest.

Since the Prince of David, Yehoshua was now accursed as a condemned man, he had to be taken away from the presence of HaShem out the eastern gate. He followed the route of Adam to the east and away from the Garden of Eden and the presence of G-d.

Yehoshua Ha David, the Messiah of His Generation as the Red Heifer

The same pattern of fulfillment is seen in the relationship between Yehoshua and the Red Heifer. The Red Heifer was examined and inspected on the temple proper to determine if she was a perfect or blemishless a heifer with no more than three white or black hairs on her body. So also, Prince Yehoshua was examined and interrogated by the High Priest, then the whole Sanhedrin and then Pilate, who could find ‘no fault in Him’.

The Red Heifer was then led out the eastern gate of the temple, so also Y’shua was led away from the temple out the eastern gate, also away from the presence of His Father. As an accused man of sin, Prince Yehoshua followed the route of Adam and Eve as they were driven from the Garden of Eden and away from the presence of G-d because of their sin of disobedience.

The Red Heifer was led across the Kidron Valley, walking over the Bridge of the Red Heifer to the summit of the Mount of Olives, and up to the summit of the mount where she was slaughtered, so also Yehoshua the Prince of David was led by the same route to the place where He is crucified.

Notice again how the author of Hebrews depicts this scene.

Hebrews 13:12-13 - “Therefore Yehoshua also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore, let us go forth to Him, outside the camp, bearing His reproach.”

Carefully look at this text. To sanctify us with his death, Yehoshua, guided by his heavenly “Father”, meticulously fulfilled every detail of the ritual of the red heifer in which his crucifixion occurred outside the gate (walls of the city of Jerusalem) and outside the camp.

In order that his death would not defile the temple itself, the location was beyond the limits of 1000 yards (2000 cubits) outside the city walls. The closest location beyond the limits of 1000 yards was near the summit on the southern hill of Mount of Olives.

The last part of the verse above, one must question, where this is a symbolic or literal interpretation. If symbolic, then the interpretation “bearing the stigma that he bore”, would suggest that we would give up the approval of the world and accept the reproach of Yehoshua, the Prince of David. And as such, going ‘outside the camp’, would suggest that we would be willing to be excluded from religious and social acceptance.

Yet is there a literal interpretation? Would not the Hebrew author suggest that the reader retrace the footsteps of Jesus. For Yehoshua to use His own blood for the saving grace and sanctification that it offers to all believers, He would have to suffer and be executed outside the gates and walls of the city, as preordained since the days of Moshe. Not only that, the author urges the readers to mentally go watch the crucifixion outside the camp on the Mount of Olives, and watch Him bear ‘His reproach’, or the cross beam of his “execution upon a tree”.

The Ashes of the Red Heifer and the Restoration of the Sanctuary/Temple

The Dome of the Rock on the Temple Mount

So, the puzzle continues. According to rabbinic opinion, future temple construction cannot begin unless the ashes of the red heifers that have been mixed since the days of Moses also have been found. Though this fact is overlooked by many evangelical Christians who in their beliefs of dispensationalism, await the construction of the Temple in Jerusalem as a sign of the End of Times, the soon to be abomination of desolation and the imminent coming of Yehoshua is not overlooked by the ultra-orthodox Jews.

King David’s Sepulcher (underground) in reference to the Temple of Herod in Jerusalem

For three decades, a former Baptist minister, now amateur archeologist, Vendyl Jones, now deceased has been searching for the K’lal, which according to the Copper Scroll is the urn or vessel that contains the ashes of the red heifer that was used in the Mishkhan or Wilderness Sanctuary and in Solomon’s Temple. These ashes were from the first heifer that was slaughter by Eliezar in the days of Moses.

According to Jones, in order for the Beit HaMikdash (Holy Temple) to be restored, this vessel of ashes from the first Temple ashes of the red heifer must be found. This is not just a fantasy of a lone Texas archeologist, but was shared by the late Lubavitcher Rebbe, whom some Jews believe also to be a messiah, plus the rabbinic giants of Adin Even Israel Steinsaltz and Reuven Grodner, formerly from the Hebrew University.

Even Menachem Burstin, who is a known botanist of the Middle East flora and expert on Biblical chemistry has also stated that only the ashes of the red heifer remain of all the ingredients needed to prepare for the water of purification.

As we shall soon see, this unique metal document, the Copper Scroll according to the translation from the Hebrew linguists of the Vendyl Jones Research Institute, state that “under the spices, is the purification.” According to the meaning of this translation, buried beneath the site where the Temple Incense called the Pitum haQetoret was discovered near the ‘hidden north entrance’ at the Cave of the Column is the site where the ashes of the Red Heifer are buried.

But what is the importance about the furor on the Temple Mount? In 1967, just a month after the Jews on the six-day war and took over possession of the Temple Mount, the custody of the mount was given to the Moslem Grand Mufti of Jerusalem by the Jewish government as a statement of peace.

To a secular Jewish perspective, this was not particularly significant as the Jewish people did not have access to walk on the mount for fear that they would be treading over the ground where the Most Holy Place of the Temple stood with the Ark of the Covenant.

This ground was sacred and holy and as such the Temple Mount was useless to the secular Jew. With the Mosque of Omer on the mount since 1600’s, the Moslem people now accept this site to be their own possession. At this site where they believe a vision in the Koran that Mohammed was miraculously transported from Mecca to Jerusalem, gives them justification that outside of a holy jihad, no non-Muslim religion or nation will ever take over control of the third recognized holy spot in the Moslem religion.

Yet not only the Muslim faith, but the Jesuits of the Roman Catholic Church have been eying the control of the Temple Mount a symbol of their being the legitimate representative of the World Christian faith and what they feel is their rightful responsibility as the custodian of the Mount, to make it a place where the faithful of all religions can come to worship.

This surreal idealism, to many prophetic scholars, has the germ of reality, for what place could best represent the idealism of a One World Order with a One-World Faith, then to have the Catholics broker this mount as Mount of worship for the three largest religions in the world.

Yet Jewish tradition records that the birth of a pure red heifer has not occurred since the destruction of Herod’s Temple in 70 CE by the forces of the Roman emperor Titus.

To the tzaddiks of Israel, if such a calf were truly to grow up and remain unblemished, it would herald the beginning of the Messianic era with the rebuilding of the Holy Temple as envisioned by the prophet Ezekiel.

According to the rabbinic sages, the redemption of Israel will be like the morning dawn, "In the beginning, it progresses very slowly...but as it continues, it grows brighter and brighter."

Yet not all orthodox or biblical scholars share the idea that the Temple Mount is the site where the Temple of Solomon once stood. There is a growing body of Christian and Jewish scholars that believe that Solomon’s Temple actually stood on a site south of the present Temple Mount, over the area of the Gihon Springs and the recently excavated tunnel staircases ascending from mikvaot baths that possibly were used by the High Priest and the temple Levites.

The Temple Mount of King Herod in the 1^st century CE

This is Dr. Martin’s representation of the Temple on the left, and Fortress Antonia on the right. The Temple Mount as seen with its entrances on the east. Note the position of a double tiered arched bridge (described in the next chapter) which led from the Temple environs (the “Inward Sanctuary”) with the Miphkad Altar which was the Altar of Red Heifer (the “Outward Sanctuary”) on the Mount of Olives. DWS

The archeological data accumulated by the late Ernest L Martin and published in his book,The Temples that Jerusalem Forgot, was that the Temple of Solomon and Zerubbabel were located over the Ophel Mound near and above the Gihon Springs. Also, the present Haram esh-Sharif, the present Temple Mount was actually the Fort of Antonia, where the judgment hall of Pilate was located.

This site would also be in harmony with the futuristic message of Jesus to his disciples just before his crucifixion when he and his disciples were overlooking the temple complex,

“Verily I say unto you, there shall not be left here one stone upon another that shall not be thrown down.” (Matt. 24:2)

The Tenth Red Heifer

Also, according to Josephus, just before the final days of Jerusalem, when the forces of Vespasian and Titus were heading toward Jerusalem, the high priest prepared a tenth red heifer for slaughter in hopes of re-purifying the temple and save the city when the heifer gave birth to a lamb in the temple premises.

The very animal that represented a ‘sin offering’ for the congregation of Israel, now defied the laws of genetics and gave birth to a lamb. The heifer had been defiled and the temple was destroyed.

Was the Lord of hosts trying to tell the Jewish temple leadership that He had already sent His own son, who became the symbolic Passover Pesach Lamb and also had fulfilled all the requirements of the Red Heifer?

Obviously, the message was not accepted by the High Priest Caiphas and the wicked Sadducean leadership in Jerusalem, who had seven years earlier, stoned the brother of Yehoshua, James the Just, who served as the leader of the Jerusalem Nazorean Party ruling as the High Priest of Hebrew Nazarene Ecclesia.

Due to the righteousness that was performing the duties of the High Priest during the day of Yom Kippur, it appears that someday, a Red Heifer will be found, if not already and the ashes of the prior Red Heifer will be discovered.

Will this lead to an apocalyptic confrontation between the Jews and the Moslems? The Netanyahu government with its new mandate from the orthodox Jewish community could re-assume possession and control of the Temple Mount igniting the spark that could erupt into the future Gog-Magog War of Ezekiel.

As one Bible Searcher commented; “What if the new 10^th Red Heifer was prepared for slaughter to obtain the ashes to purify the site for a Sanctuary or New Temple; yet this time she foaled a “lion cub”?

Would the Orthodox Jewish rabbanim accept that the Messiah ben David, the Lion of Judah, was also the Messiah ben Joseph, who gave Himself as the Pesach Lamb in the 1^st century CE? This drama still has a few pages left to unfold.

************

Destination Yisrael – “Slowly the Almighty One of Israel is opening the gates of the Supernal Realm surrounding the Throne of G-d. He is revealing to us a mini-vision of our future as we become one with Him in the future Millennium of the Great Shabbat.

The struggles we will have within this era, will be to give up of ourselves, allow humility to become a part of our lives, for within each us is the sublime message that if we are willing to submit ourselves to His will, the power of the Divine will help us to jump the hurtles into our future.

Then we realize that the Eternal One now reveals to us that the future of our Eternity was given to Metatron, He was the first of creation, the most Exalted Being of the heavenly realms. He was the Vizier to the Holy One of Israel as Vizier like Joseph was to the Pharaoh of old. Here is a majestic being who oversees the running the Universes of the Divine.

And he was the same being that led the Children of Israel out of Egypt to the mount called Sinai this time as a Pillar of Fire at night and a Cloud to shade the daytime. Metatron was the “Guide” to Moshe in the Wilderness. It was here where he helped to lead and guide the Great Redeemer of the Children of Israel. Metatron became the Neshama Soul of Moshe in heaven that related to the “Indwelling Soul” or the Neshama Soul of Moshe on Planet Earth.

As such Moshe, as we also may, kept in constant touch with the Divine One for man, created in the Image of G-d, has always had direct line access with the One G-d of Israel. If you have wondered how biblical prophecy fits into your life, and how it will affect the Return of the House of Israel, then the G-d of Israel is beginning his “call” to bring you home, too. You might desire to reconnect with your cousins the Jews and the Biblical portrayals on what is and may be happening in your near future.

This Biblical portrayal includes Prophecies that the Lost Tribes of the House of Israel are about to return to the Land of their Biblical Inheritance. This is Divine Destiny in living reality as the 10 Lost Tribes of Israel return to their Homelands first in Shomron (Samaria), Israel.

For inquiries about the Kol Ha Tor Vision for the Lost Tribes of Israel,

Visit their Web Site

“Kol Ha Tor”,

They also offer – “a Spiritual Retreat and Guest House in Samaria that hosts Shomron (Samaria) Tours to reacquaint the Returning Lost Tribers of the House of Israel to their chosen destiny. For details refer to Shomron Lives!”

DISCLAIMER - Kol Ha Tor is an independent commentator and may or may not agree with the contents, the views, interpretations and opinions as expressed by the independent theological and/or political views of Destination Yisrael.

DESTINATION YISRAEL scans the world for information that has relevance on the time of the end. It is our prayer that this will allow the believers in the Almighty One of Israel to “watch and be ready”. Our readiness has nothing to do trying to halt the progression of evil on our planet earth. In our readiness, we seek to be prepared for the coming of the Messiah of Israel so that goodness and evil will be manifested in its fullest.

Our preparation is a pathway of spiritual readiness for a world of peace. Our defender is the Metatron, the Lord of hosts. The time of the end suggests that the Eternal One of Israel’s intent is to close out this chapter of earth’s history so that the perpetrators of evil, those that seek power, greed and control, will be eliminated from this planet earth. The wars of the heavens are being played out on this planet earth and humans will live through it to testify of the might, power, justice and the love of the God of Israel.

In a world of corruption and disinformation, we cannot always know what the historical truth is and who is promoting evil or mis-information. We cannot guarantee our sources but we will always seek to portray trends that can be validated in the Torah, the testimony of the prophets of the Old and the New Testament, and the writings of Rabbi Eliyahu ben Shlomo ben Zalman (famed Vilna Gaon) called the “genius” in the 18^th century, and his vision of the final redemption in his collection of writings highlighted in his supernal understanding of the Torah, the Prophets and Writings as outlined in the Kol Ha Tor.

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The Prophet Jeremiah and the Five Guardians of Solomon’s Temple Treasures The Emeq HaMelekh – The Story of the Five Hebrew Priests who Hid the Treasures of Solomon’s Temple

Go to Part One – “The Emeq Ha Melekh (Valley of the Kings) - The Hebrew Account of Hiding the Ark, the Sanctuary and the Treasures of Solomon’s Temple”

Go to Part Two – “The Emeq Ha Melekh – The Hiding of the Ark, the Furnishings and the High Priest Garments with the Sanctuary of the Congregations”

Go to Part Three – “The Copper Scroll, the Anointing Oil, the Temple Incense and the Ashes of the Red Heifer”

More to Come

Posted at 07:44 AM in Archeology in Israel, Archeology of the Lost Tribes of Israel, Coming of the Messiah, Current Affairs in Israel, Festivals of the Lord, History of the Jews, History of the Lost Tribes of Israel, Jerusalem and the Middle East, Jesus (Yahshua) the Messiah, Jewish Nazarenes, Messianic Israel, Mystical Judaism and the Zohar, Orthodox Jewish Life, Prince and Princess of David, Redemption of Israel, Religion, Returning to Judaism, Sages of Israel, Spiritual Quest at the Time of the End, Temples of Solomon and Herod, Third Temple of the Jews, Time of the End, Treasures of Solomon's and Herod's Temple | Permalink | Comments (1)

04/14/2018

The Emeg HaMalekh - “The Hiding of the Ark, the Furnishings and the High Priest Garments with the Sanctuary of the Congregation

The Sepulchral Caverns of the Davidian Kings in Zedekiah’s Cavern

The Prophet Jeremiah and the Five Guardians of Solomon’s Temple Treasures

Part Two

by Robert Mock MD

[email protected]

April, 2018

Topics

Mishnah 1

The Grotto or Genizah of Solomon’s Temple

Inventory of the Tabernacle of the Congregation

King Josiah and the Ark of the Lord

The Valley of Achor

Zedekiah’s Cave and Solomon’s Grotto

The Gate Between the Two Walls

The Valley of Passengers

Did the Temple Guardians know there was to be another Temple?

Five Sacred Articles not found in the Second Temple

Introduction

In part one of this series we became acquainted with the fascinating document, Emeq HaMelekh and the role that five worthy men, Shimur Ha Levi, Haggai (Chaggai the Prophet), Zechariah son of Iddo, Zedekiah (Zidkiyah), Hezekiah (Hizkiyah), Hilkiyah, Ezra the Cohen, and Baruch son of Neriah the Scribe for the Prophet Jeremiah.

Under the command of King Josiah during his reformation and cleansing of the Jewish Temple (Beit HaMikdash), the Torah was found. The temple was restored and the Feast of Passover was reinstituted. After this time King Josiah instructed Jeremiah to institute a rescue operation for the treasures of Moses, David and Solomon that were in safekeeping in the temple.

During this time the Wilderness Tabernacle was hid in a cave near the grave of Moses (Moshe) in site of Mount Nebo. There the Sanctuary of the Dwelling called the Mishkhan with the Ark of the Covenant included:

The Stone Tablets of Moses (Moshe);
The Crown of the High Priest Aaron;
The Ephod, Breastplate, the Urim and Thummin of the High Priest’s garments;
The Altar of Incense;
The Golden Menorah;
The Qalal which held the ashes of the red heifer;
The Sapphire Rod;
The Silver Chest which held the garments of the High Priest;
Plus, other temple treasures that had been stored in the Genizah of Solomon’s (Shlomo)Temple and were stored in a concealed cave in the Valley of Achor.

In this document we will explore the archeological explorations of Vendyl Jones as he searched for the Qualal, the ashes of the Red Heifer and the ark of the Covenant at the Valley of Achor.

This latter site was the focal point of the search of Ron Wyatt below the Temple Mount (Haram As-Sharif). Here was the Genizah site below the Holy of Holies in Zedekiah’s (Zidkiyah’s) Grotto or the Cavern deep beneath the Temple Mount in Jerusalem. It was known as the Royal Quarries or Solomon’s Stables with their underground tunnels that went from the Gate between the two Walls to the Valley of Passengers.

Elisha witnessing the Ascension of Elijah with the Fiery Horses and Merkaba in the Valley of Passengers

This tunnel was last used as an escape route by King Zedekiah on the 9^th of Av as the forces of Nebuchadnezzar were destroying the Temple of Solomon. Here in the Valley of Passengers was the site where Elijah was taken on an inter-dimensional journey on a Merkabah, a fiery chariot just moments after he threw his mantle to Elisha the Prophet; the heir to the prophetic mantle. Here also was the site where John the Baptizer also with a special mantle, introduced his followers to the mahout (baptism) of water and fire.

The second temple of Zerubbabel in the days of Nehemiah was known to be deficient in several areas in relations to Solomon’s Temple, especially since there was no anointing oil to anoint prophets or kings.

The temple was eventually desecrated by the Syrian king Antiochus Epiphanes IV in the Abomination of Desolation which lead to the Maccabean Revolt, the restoration of the temple and the Festival of Chanukah (Hanukah) called the Festival of Lights.

Mishnah 1

“These are the vessels dedicated and concealed when the Temple was destroyed:
The Tabernacle and the Curtain,
The Holy Menorah,
The Ark of Testimony,
The golden Nameplate on Aharon the Cohen’s forehead;
The golden crown of Aharon the Cohen;
The Breastplate of Judgment;
The Silver Trumpets;
The Cherubim over the Ark of the Covenant; plus;
The Altar of burnt offerings,
The Curtain of the Communion Tent;
The Forks and the Bread Molds;
The Table [of the Showbread];
The Curtain of the Gate;
The Copper Altar, The Sacred Garments of Aharon which were worn by the Cohen Haggadic (High Priest) on the Day of Atonement;
The Pa'amonim (bells) and Ramona (pomegranates) on the hem of the robe [of the Cohen Gadol];
The holy vessels that Moshe made on Mount Sinai by the command of the Holy One;
The Staff of Moshe, and;
The Jar of the Manna.

After the House of the L-rd was dedicated, according to the traditions of the Jews, the Sanctuary of the Congregation was kept in a guarded and sealed area below the Temple premises, in a virtual museum as the guarded treasure of the heritage of the Israelite people.

When the House of the Lord was finished by Solomon (Shlomo), the Glory of HaShem (the Shekinah) filled the House. The Glory of the L-rd filled the gold enclosed Inner Shrine called the Holy of Holiest. This Glory was with a manifestation that was greater than the Glory that filled the Holy Place in the Wilderness Tabernacle of the Congregation (the Mishkhan) with Moshe (Moses) at the base of Mount Sinai. (1 Ki. 8:6-10)

There beneath the two giant golden cherubim, the arching wings shielded the Golden Ark for twenty cubits from one wall to the other, where the Golden Ark of the Covenant was placed.

The walls of the shrine were radiant as the Glory of HaShem flashed with a golden aura, dancing off the silhouettes of the carved relief images of cherubim, palms and calyxes on the walls and ceiling of the golden lined Inner Shrine. (1 Ki. 6:27-36)

The Entrance to the Grotto or Genizah of Solomon’s Temple

The inventory of this Mishnah is an inventory not of the Temple of Solomon but of the Wilderness Tabernacle of the Congregation that was the residence of the Lord of hosts. Using the revised chronology of the Astrophysicist, Barry Setterfield, the construction of the Tabernacle at Mount Sinai was about 1584 BCE. The building of the Temple of Solomon was about 1012 BCE, or 572 years later.

Within the Ark was contained only the Tables of Stone that the L-rd of host had given to Moshe (Moses). The L-rd of hosts had now placed or anchored His Sefirot, or His Image, of the World of the Divine and as the ancients described, where it dwelled within the Temple of Solomon.

Here the Lo-d of hosts literally brought the ‘Kingdom’ of the L-rd, called the Malkhut in the mystical traditions of Judaism, in the Shrine of the Holy of Holiest.

In Hebrew, the root word for Shekhinah is Shakhan, which literally means “He dwelt.” The Mishkhan or Tabernacle actually meant “The Dwelling Place of the Divine Presence.” Here the Shekinah came home and the Lord dwelt within the Temple built for Him.

It was there that Shlomo (Solomon) asked the Lord for ‘wisdom’ to rule G-d’s people. (1 Ki. 3:2-15). There the Levites disassembled the Tabernacle and brought it also to Jerusalem and placed it in the quarry beneath the Temple complex.

The Mishkhan, the former Wilderness Tabernacle at Sinai, was now placed in retirement beneath the Holy of Holiest, under the Ark of the Covenant and Solomon’s Quarry, a former limestone quarry where stones for the temple were made became the Genizah or the Sepulcher for the Tabernacle. It is supposed that the place where the Lord of hosts spoke to Abraham as he stood over Isaac on Mount Moriah became the site of the future Holy of Holiest in Solomon’s Temple. The site of the museum depository for the Tabernacle became the footstool for the Lord of hosts.

According to the Mishnah III and Rambam II, in the section Parah, it was written that the Tabernacle of the Congregation and Qalal [Ashes of the Red Cow] were positioned "Deep, deep below the outer court of the House."

This would place the location of the entombed Tabernacle, in Solomon’s Genizah, in the Grotto carved out of the mountain between the Temple. There the Tabernacle was positioned directly under the site of the Inner Shrine where the Ark of the Covenant was located in the Holy of Holiest directly above.

Here was a living symbol, an earthly type/anti-type of a greater type/anti-type in another spiritual dimension called the Heavenly Tabernacle. As the earthly Temple on top of Mount Moriah rested the Wilderness Tabernacle deep within the bowels of the mountain, so also the Israelite could envision the heavenly Sanctuary in that spiritual dimension resting over the Temple of Solomon.

When did the Shekhinah Glory of G-d leave the Holy of Holiest? We do not know. Was at the division of the kingdom into the Northern and Southern Kingdoms? Was it at the invasion of Jerusalem by Sheshank, the Pharaoh of Egypt when the Ark of the Covenant was secreted down to an undisclosed location?

What we do know is that the Ark of the Covenant was not in the Most Holy Place at the end of the reign of the wicked but later repentant King Manasseh and that King Josiah, his son, had it brought out of the secret dwelling place within the bowels of the Mount beneath the Temple.

What we also do know it that neither the Shekhinah Glory nor the Ark of the Covenant was within Jerusalem when the forces of Nebuchadnezzar encircled the city at the first invasion in 605 BCE.

What we now know, we have an inventory near the time of the fall and destruction of Jerusalem of what remained in the National Museum of the United Monarchy of Israel"of their most prized and treasured possessions, the relics of the Wilderness Tabernacle built by Bezaleel under the direct supervision of Moses, using the blueprints given direct by the hand of the Lord of hosts.

Inventory of the Tabernacle of the Congregation

Here is the Tabernacle inventory:

The Wilderness Tabernacle and the Curtain that separated the holy and sanctified premises of the tabernacle complex.

The Holy Menorah or golden seven candled candelabra.

The Ark of the Testimony (Covenant) which housed the Tablet engraved by the laser finger of the Lord of hosts.

The golden crown of the High Priest, Aharon, the priest and brother of Moses.

The twelve-jeweled encrusted Breastplate of Judgment that was worn on the chest of the High Priest with the Urim and the Thummin.

The silver trumpet, a metal so rare in the golden kingdom of Egypt that its worth was far greater than the gold of Egypt.

The Cherubim that sat over the chest of the Ark of the Testimony

The golden Altar of burnt offerings.

The Curtain of the Communion Tent.

The forks and the bread molds.

The golden Table of the Showbread.

The Curtain of the Gate or the prized curtain in Egyptian gold that separated the Holy Place from the Most Holy Place.

The Copper Altar

The sacred garments of the Aharon that were worn by the High Priest on Yom Kippur, the Day of Atonement.

The Pa’amonim or bells and the Remain or the golden pomegranates sewn on the hem of the Cohen Gadol (High Priest) so that the Levites would know that he was still alive when he was ministering in the presence of the Lord in the Holy of Holiest at Yom Kippur.

The holy vessels that Moses made on Mount Sinai by the direct command of the Lord of hosts.

The staff, possibly the Sapphire Staff that was given to Moses by the Angel of the Lord at the Burning Bush.

The jar of Manna.

"The Scribe Shaphan Reading the Book of the Law to King Josiah" by Leonaert Bramer (1622)

King Josiah and the Ark of the Lord

Let us now return to 11 Maccabees 2 and refresh our memory of this historical notation recorded about 165 BCE.

11 Maccabees 2: 4-5 - “It was also contained in the same writing, that the prophet (Jeremy), being warned of G-d, commanded the tabernacle and the ark to go with him, as he went forth into the mountain, where Moses climbed up, and saw the heritage of G-d.

“And when Jeremy came thither, he found a hollow cave, wherein he laid the tabernacle, and the ark, and the altar of incense, and so stopped the door.”

That is not all, for there are other writings. As 11 Maccabees 2 continues, on the eve of the celebration of the first festival of Chanukah in 165 BCE, called the Festival of Lights, the Maccabean authors penned these words:

11 Maccabees 2:13-14: “These same facts are set out in the official records and in the memoirs of Nehemiah. Just as Nehemiah collected the chronicles of the kings, the writing of prophets, the works of David, and royal letters about sacred offerings, to found his library, so Judas (Maccabees) also has collected all the books that had been scattered as a result of our recent conflict. These are in our possession, and if you need any of them send messengers for them.”

Are the official records and the memoirs of Nehemiah, the same as the Book of Chronicles and the Book of Nehemiah in the Old Testament or the Hebrew TaNaKh?

Where is the Library of Nehemiah? Where is the Library of Judas Maccabees? These libraries have yet to be discovered though archeologists have been searching for them in the vicinity of Qumran.

It is still the disputed yet consensus that Qumran was the site of the main commune of the Essenes, the third party of the Jewish people. As ultra-orthodox, they were firm in their belief that the purity of the priesthood in the Herodian Temple had been defiled by the Herodian and Sadducean family hierarchy.

They were using the temple as the greatest money laundering and scam operation in Jewish history, all in the name of their L-rd. As such, the Essenes, who were contemporary and probably the party of John the Baptiser and Yehoshua, the Haredi Orthodox itinerant rabbi cousin called “The Nazarene”, believed and wrote in all their writings that the purity of the priesthood and the restoration of the Temple would be still the future to their day.

In the beginning passages of the Copper Scroll, the site of where the treasures are hidden is mentioned as the Valley of Achor.

The Valley of Achor

“In the desolations of the Valley of Achor, under the hill that must be climbed, hidden under the east side, forty stones deep, is a silver chest, and with it, the vestments of the High Priest, all the gold and silver with the Great Tabernacle (the “Mishkhan”) and all its Treasuries.”

It was in the Jewish year 3323 that the Prophet Jeremiah gave instructions to Good King Josiah that it was imperative to remove the Ark of the Covenant from the Holy of Holies in the Temple of Solomon.

The underground chambers below the Temple complex were lined with grottos and tunnels; the largest called Solomon’s Stable, which is the size of several soccer fields. These man-made grottos were adjacent and contiguous with the natural cavern system hidden deep in the recesses of Mount Moriah.

These limestone caverns, similar to the Mammoth cave system in the state of Kentucky, traverse for many miles, most of which have not been explored fully to this day. Being in an active seismic zone, in which many earthquakes have been recorded throughout the millenniums, many of these caverns have now collapsed, while many of them were sites where the limestone was quarried to be used for the construction of the Temple.

Here deep within the recesses of the mountain, the Ark of the Covenant was placed for safekeeping. Also in this location was also the Mishkhan, the Wilderness Tabernacle, which was placed there in safekeeping by King Solomon as a national treasure and museum.

Mishnah, Sotah 9a - “…With regard to Moses the Master said: “After the First Temple was erected, the Tent of Meeting was stored away, its boards, hooks, bars, pillars, and sockets.” Where? Rabbi Hisda said in the name of Abimi; “Beneath the crypts of the Temple…”

Since that day, no record within the Bible records anything else about the Ark of the Covenant.

Entrance to Zedekiah's Cave, Jerusalem Israel ( Wikimedia Commons )

Zedekiah’s Cave was first rediscovered in 1854 by an American physician, Mr. Barkley and his son as they followed their dog that disappeared into grotto’s entrance near the northern wall of the Temple Mount. One hole after another and this physician became the first modern explorer of this grotto and cavern system.

Though most scholars believe that the present-day grotto extends only from the northern wall to under the center of the Temple Mount, more recent explorers including Ron Wyatt and Vendyl Jones testify that that this cavern system is pocketed with other tunnels, now partially blocked traversing to regions unknown.

That this cavern system was known to the ancients is testified by Maimonides, the famous Spanish rabbi who wrote:

Maimonides. Mishnah Torah, Book of Techora, Hilchot Para Aduma 2, 10 - “...the whole Temple Mount with its courts was empty inside in fear of the graves of the abyss…” Mount of Anointment (Mount of Olives) also - sh.b.b.

According to Maimonides, the sanctity of the Temple area remained even though the physical temple had been destroyed. Here the Grottos were called the Inner Court of the Temple and they could be defiled by entering-into the inner sanctum below the Holy of Holiest.

As left in the legacy of the numerous visits by biblical authors and explorers of ancient Land of Israel, we learn the following:

There is a large cave in the city of Jerusalem that was used for by Solomon as a quarry. It is likely that Solomon used the stone from this cave to build the temple in Jerusalem. However, there are other quarries in the Jerusalem area that may have also contributed to the Temple. Prince Yehoshua Ha Dovid, stated that not even one stone of the temple would be left upon another when the Romans destroyed Jerusalem in 70 AD. If we had a piece of stone from Solomon's temple, we could determine exactly where it was quarried from. But we do not, and likely never will.

Josephus Flavius, refers to it as the "Royal Caverns."

In the 10th century, the Damascus Gate was called "the Gate of the Grotto."

In the 15th century, the cave was a textile storage area called "the Cotton Grotto."

In the 16 century, the Ottoman Turks sealed the cave until it was discovered by Dr. Barclay while walking with his son and dog. The dog started digging at the entrance of the cave while tracking a fox.

Although this is often called "Zedekiah's Cave", there is nothing in the Bible that connect Zedekiah with any kind of cave. The story in Jeremiah 39:4; 2 Kings 25:4 is often suggested, but clearly not related.

Moses Maimonides, Book of Avodah, Hilchot Beit Habechirah, 7, 7. -

Jews entering the Inner Court of the Temple while impure risking the punishment of Kareit (cutting off of the soul).

“Even though the Temple is destroyed…a Jew is obligated to revere the Temple as if it were built. Only enter the permitted places and do not sit in the Azarah…as it says, ‘guard My Sabbath and revere My Temple’, just as the Sabbath is forever, so too is the reverence for the Temple eternal, even though it has been destroyed.

Within the cave itself is evidence of three types of limestone, the pure white massif limestone, called “Melekh” for King or Royal Limestone that was used in royal, religious and diplomatic buildings as it was soft enough for carving but would not flake.

Near the entrance is a denser and softer limestone, called “Missi-helou” or ‘sweet’ limestone used for smaller ornamental work. Then there was a ‘red’ limestone impregnated with iron ore that was called “Mizzi-Yehudi” or ‘Jewish’ limestone that is commonly used in building construction even today, giving Jerusalem that pink hue as it reflects the sunrays on a clear evening at dusk.

The Royal Quarries as they were called in the Palestine Exploration Fund of 1866, was reported by Major Condor:

"Jerusalem, as is well known, is honeycombed with excavated caves, natural caverns, cisterns cut in the rock, subterranean passages and aqueducts In its underground chambers and catacombs it is richer than any known city.

In Jerusalem the excavated chambers and caves were for three purposes. Some of them, especially the Bahr el Khebar were for the supply of water. Those outside the city were for burial places, while those under the city, the vast caverns known as the ‘Royal Quarries’ were actually used as quarries for the stone used in building.

The entrance to them is by an opening so low that it is necessary to stoop, but the height rapidly increases…The evidence of the place having been used as a quarry are very plain and numerous, the cuttings about four or five inches wide still remaining, and on the left hand side of each cutting may be observed a little hollow formed at the corner into which a wick and oil lamp may have been placed.

The entrance to these caverns, known also by the name of "Solomon’s Quarries" because it is supposed that the stones for the Temple were prepared there is a little to the East of the Damascus Gate and opposite to Jeremiah’s Grotto."

Only two years earlier, Rev J.D. Newman, 1864 was a visitor in the city of Jerusalem and left his account.

Rev J.D. Newman, 1864: - “But of all the objects of interest which met my eye during my tour of the walls, none was more thrilling than the "Great Cave" beneath Jerusalem, the entrance to which is just east of the Damascus Gate.

In constructing the north wall of the city, the Hill Bezetha has been cut through the solid rock to the depth of forty feet, the excavation having been extended 600 feet east and west, and 450 north and south….

Accompanied by the American consul and a single servant, we entered the cave without difficulty, and, lighting our wax tapers, proceeded along carefully for a hundred feet, when we began rapidly to descend. To our surprise, on our right sat an Arab maiden who had become the sibyl of the cavern, surrounded by several natives, to whom she was delivering her sibylline oracles.

Rapidly descending toward the southeast, we soon found ourselves in cave three thousand feet in circumference, more than a thousand feet in length, and more than half that distance in breadth.

The air was damp; the darkness that of a ray less night; the ground on which we walked was strewn with the chippings of the quarrier; the walls around us were marred with marks of the chisel, and the ceiling above us adorned with stalactites of a rose-color hue, from which trickled the percolating waters of the city.while, disturbed by our approach, bats screamed their grief and flapped their long black wings against their solid nests.

Moving southward, we came to the verge of a precipice a hundred feet across and fifteen feet deep, on the bottom of which the skeleton of some lost explorer had been found. Threading a long gallery on the left, we saw a fountain as deep as it was wide, partially filled with water strongly impregnated with lime.

Turning eastward, we entered a second gallery of greater depth, in the sides of which are immense blocks of limestone, in part detached from their native bed, just as they were left by the unknown quarrier thousands of years ago. Here, as elsewhere, were the unmistakable marks of a broad chisel-shaped instrument, evidently used to detach the blocks on either side and at top and bottom, and then by the pressure of a lever the mass was broken off from the rock behind.

Occasionally we passed huge pillars supporting the ceiling above, and in several instances, I saw blocks hewn and squared ready to be hoisted to their destination.

On the right and left winding passage-ways led us to noble halls, white as snow, and supported by native piers, on which are engraved the cross of some Christian pilgrim or knight of the Crusades; and on the sides of the chambers are Hebrew and Arabic inscriptions, the memorial of some wandering Jew and some conquering son of the Prophet….

The Underground layout of Solomon’s Quarry called Zedekiah’s Cave

Drawing on Zedekiah’s Cave by Ron Wyatt

Being unquestionably a quarry, many facts lead to the conclusion that here were hewn the stones for the construction of Solomon's magnificent temple. The material, both as to grain and color, is the same as that found in the antique walls and buildings of the city; the extent of the quarry, together with the vast amount of stone removed, and in such large blocks, suggest the erection of some grand temple; the ancient tradition coming down from the days of Jeremiah and pointing to this quarry.

The remarkable absence of another adjacent to the city; and the important fact that the mouth of the quarry is many feet higher than the surface of the Temple area, which must have facilitated the transportation of those immense blocks of limestone, which were no doubt conveyed on rollers down the inclined plane of the quarry to the site of the Temple, where, hewn and finished, they were silently elevated to their destined place - the magnificent fame of Solomon, with all its courts and porticoes, rising noiselessly into being, as of old the world rose from naught, at once explaining and fulfilling the words of sacred history: "The house, when it was in building, was built of stone made ready before it was brought hither, so that there was neither hammer nor axe, nor any tool of iron heard in the house while it was building."

Compare the 1864 account of Reverend Newman now with the recent account by explorer Ron Wyatt who has gained much fame his claims of seeing the Ark of the Covenant and all the Temple furniture within these cavern systems below the mount, yet even though his untimely death in 1999, his estate has not released any evidence of these claims. Even so the historical account of Zedekiah’s Cave is much different after 140 years.

Zedekiah’s Cave under the Temple Mount in Jerusalem

Ron Wyatt - “This vast cavern is located underneath the Muslim section of the city, extending 750 feet into "Mt. Moriah", and beginning at the trench or dry moat separating the northern and southern portion. It is 325 feet wide at the maximum point and the average height is almost 50 feet. It was clearly a stone quarry, but at what point it was in use, we really do not know.

There are those who believe its stone was used in the first temple, and that may be true. But its existence was not a well-known fact and most likely it was always kept completely sealed for fear of any enemies trying to tunnel into the city. So, little is known for sure about the giant quarry, but one point everyone agreed on was the fact that there was no entrance into the city from the quarry.

Viewing the diagram (below) of its layout, the dark areas are pillars of solid rock left in place to support the ceiling, like the pillars left in a coal mine. As the miners work their way back out of the mine after depleting it of all it's coal, they remove these pillars of coal and the mine usually caves in. These were obviously left in place to prevent the cavern from collapsing since part of the northern city is above it.

Ron wondered if there were any tunnels leading from the quarry. If so, perhaps the Ark and other items had been lowered through the hole from the area north of the temple mount into the cavern, and then through a tunnel to its present location. So, he began to look for tunnels. And sure enough, he found one.

Almost completely hidden from view by boulders and overhanging rock, there was an opening into the cave wall that was sealed with several large cut rocks and it was heading in the right direction. But it was a long way from the site Ron had worked in all those years. If this was indeed the tunnel which led to the chamber, Ron would have quite a project ahead of him in clearing such a long tunnel.”

Over the years, and after many devastating earthquakes, it is assumed that many of these passages are now closed and collapsed. Many ancient writing called this the sepulchral cavern of the Kings.

In the Rabbinic writings, in Erubin, 61, 61b, it mentions ‘the great cavern of Zedekiah.” Yet exploration over the last one and a half centuries testify that even below this grotto there is an enormous reservoir of water flowing in vaulted chamber below. Vilnai, Dr. Zeev, Jerusalem, the Old City, Jerusalem, 1970)

Cherub Drawing found in Zedekiah’s Cave

Cherub Carving on Ivory - Samaria

In 1874, a French archeologist, Charles Clermont-Ganneau explored the cavern system making sketches and drawing of the site. He discovered a carving on the wall near the mouth of the cave depicting a cherub, the winged, lion-like creature described in the Bible as part of the Ark of the Covenant and whose motif is found in the royal palaces of Assyria, Babylon and Persia.

The Ivory Palace of Ahab in Samaria had similar carving left in ivory as reflected in comparison and reflects the iconoclastic images used in the First Temple period. This etching was removed and taken to the Palestine Exploration Fund Offices in London. There is also some suggestion of early burial caves here.

During the days of the Hasmonean rulers and King Herod, the use of the quarry was again apparently put into use. The stone on the Temple Mount, thought to be Herodian match the size and grain of the limestone and the indentation marking of the stones in the quarry.

In 1989, Israel J. Herman, MEComp spoke to the Supreme Grand Royal Arch Chapter of the State of Israel on King Solomon’s Quarries. Reprinted in The Israeli Freemason, it records;

“The Freemasons, believing that the cave does indeed go back to Solomon's reign, called the cave King Solomon's Quarry and, since Solomon is considered the first Freemason, they have used the wide, high-ceilinged central chamber for ceremonies since the late 19th century.

The cave opening is beneath the north wall of the Old City of Jerusalem; close to the Damascus Gate. From the entrance, the main path leads south for nearly 225 meters (~740 ft) till it reaches the main large cave called "The Freemasons Hall."

From this hall, it bears east, leading to the dripping spring and the lowest place of the cave. The known area of the cave is about 900 m² (~10,000 square feet)

One of the methods for hewing the stones was to carve broad slits along the rock face, and to drive dry wooden wedges into them. Water was then poured over the dry wedges, so causing them to swell. The resulting pressure then cracked the stone along the slits. This primitive method of quarrying was quite effective, and traces of it can still be found in the cave.

The cave-quarry is quite close to the Temple Mount, and even, large stones could have been transported to the Temple construction site. Furthermore, it is known from the first book of Kings that it was forbidden to use any iron tools in the actual 'on site' construction of the Temple, nor was the sound of such permitted to be heard. This cave would be the ideal place for quarrying and dressing the stones for the Temple, while meeting with those requirements.”

This cave, since the days of the British Mandate, was used in the yearly august ceremony for the consecration of the Supreme Grand Royal Arch Chapter of the State of Israel, with the exception of the years from 1948, when the British were driven out by the Israelis, to 1968, after the war of 1967, when the Israeli once again had possession of the entire city of Jerusalem. Also, yearly the Mark Master Mason ceremony is conducted.

As inscribed in the Copper Scroll, they were hidden in the last chamber on the western wall of the cavern system beneath the Cave of the Column. According to the translators, an artificial bonding wall was created to seal the exit to Zedekiah cave and produce a camouflage so that only a small exit escape shaft, well hidden, to allow the remainder of the treasury guardians to escape.

The Gate between the Two Walls

In the Jewish year, 3331, nine years later, the Lord of hosts instructed the Prophet Jeremiah that he and over 250 of the fittest Levites in the Land of Israel were to begin an ultra-secret mission to hide the national treasures of the Israelite people which were built by Moses on the plains around Sinai and King David in preparation of building the Temple of Yahweh.

The first mission was conducted by the Prophet Jeremiah himself. A small and select contingency of Levites probably under the command of the most carefully selected Tzaddiks in the country; Shimur HaLevi, Zedekivahu, Yizkiyahy, Chaggai the Prophet and Zachariyah the son of Iddo the Prophet were selected to carry the following:

Mishkhan, the Wilderness Tabernacle,
The Golden Menorah that was engraved by the Master Craftsman, Bezaleel,
The golden nameplate that went on the forehead of the High Priest,
The golden crown of Moses’ brother, Aaron, the High Priest,
The Breastplate with the Urim and Thummin, the sacred oracle stones which G-d communicated with the High Priest including the all the articles used in the service of the Wilderness Tabernacle,
The garments of the High Priest,
The vessels of gold made by Bezaleel under the instructions of Moses,
The Staff of Aaron and the Golden Jar of Manna and to deposit them in a specially designed cavern with false walls and fronts to seal it off from the enemies of the Lord.

Gate Between Two Walls as discovered by Vendyl Jones and son, Gershom - Photo by Max Richardson

A terse description of this event was recorded in 11 Maccabees 2:2-6 of removing these priceless articles that were almost a thousand years old at that time, carrying them through almost 19 miles of natural caverns to be placed in a large grotto near the exit of the cavern system in the Valley of Achor.

Vendyl Jones - “This cavern, which begins only a few meters north of the Damascus Gate and descends steeply eastward under the Temple Mount, continues for almost 30 kilometers or 19 miles then exits in the Valley of ‘Achor. Entrance from the Jerusalem end is restricted and the exit in the Valley of ‘Achor is obscurely concealed. The simplest explanation can be found in the historical biblical information available. The Babylonian army had surrounded Jerusalem and was breaking down the walls. The only escape route was through this cavern. Therefore, a gate should be found between the two walls of the cavern…

Though the cave was mammoth in breadth, its ceiling was only a few feet overhead. Flakes of stone were piled high and deep from the northern to the southern walls. These rock chips almost completely filled the mouth of the cave….

Gershom and I proceeded forward, descending and exploring one chamber and passage at a time. When visiting hours were over, we had merely begun our exploration. I do not remember how many days we returned, arriving very early and staying until closing time. We were not just sightseeing; we were searching for that gate between the two walls. Sometimes we were digging with our hands and pitching rock chips, hoping to find an undiscovered chamber…

We decided to separate – Gershom would explore the North side of the cave and I would investigate the South chambers. Finally, the solitude and silence were broken. I could faintly hear him calling, “Dad, Dad, come on.”

We know about this passage way as it was used as a secret escape route by King Zedekiah (Zidkiyah) when he tried to flee from the royal forces of Nebuchadnezzar in 586 BCE. Here is the record of this escape.

11 Kings 25:4-5 - “(The wall of) the city was breached, and all the men of war (fled) by night by way of the gate between the two walls, which is by the king’s garden. Now, the Chaldeans were against the city round about, and (Zidkiyah, the king) went the way toward the plain (Aravah). And the army of the Chaldeans pursued after the king, and overtook him in the plain (Aravah) of Jericho…”

On the ninth day of the fourth month (9^th of AV) in the Jewish year 3338, King Zedekiah, with the remnant of his royal body guards fled through this grotto and tunnel system, passed through the “gate between the two walls”.

The history of the Jewish people is consistent in their legends that King Zedekiah, the last king of Judah, tried to escape the Babylonian siege, following a secret tunnel from here all the way to Jericho. Redak and Rashi, Talmudic scholars, wrote that it was the intention of the Lord of hosts that Zidkiyah was to be caught by the Babylonian. As states:

"There was a cave from the palace of Zedekiah to the plain of Jericho and he fled through the cave, and G-d caused a buck to walk on the roof of the cave and the Chaldeans followed the buck. When they reached the cave opening in the plain of Jericho, Zedekiah was emerging. They saw him and captured him."

The Book of Kings continues on with the story that the king was forced to watch the murder of his sons and then his eyes were blinded. The legends account that the percolating water dripping into a basin carved in the quarry wall is known now as Zedekiah's Tears, depicting his grief over the city and his children lost because he did not follow the advice of the Prophet Jeremiah to submit to the authority of the Babylonian king, Nebuchadnezzar.

A fascinating account of exploring this tunnel system by Vendyl Jones and his son was recorded in an article called The Gate between Two Walls, our first discovery. In this article records the first discovery of the Gate between Two Walls.

For 2390 years there was no historical record of the whereabouts of this gate until 1967, the Jewish year 5728, just after the Jewish people took full possession of the city of Jerusalem.

The exit to this cavern system that ascended up the mountain terrain back towards Jerusalem is unknown, but many scholars suggest that this is the exit from the Cave of Zidkiyah, where the king of Judah fled that fateful day.

Some sources state that the exit opening is over 7 meters high (23 feet) and 20 meters (66 feet) wide. In the days of Moses, this would have been a gaping hole or grotto in the sides of the mountain, quite visible from Mount Nebo five miles on the other side of the Jordan River.

Yet according to the Midrashim, the tunnels and caverns that led to the plain near Jericho did exist. In the Midrash Tanchumah to Numbers 3, this cavern goes for about 12 mill or 8 English miles, and in Midrash Rabbah, states that the same cavern traverse for almost 18 mill or 12 English miles from Jerusalem.

The traveler from Leghorn of the year 5282 (1522 CE), is quoted as saying:

"Not far from the Bab al Amud, is the cave of Zedekiah, which extends under - ground to the mountains near Jericho. Several persons told me, that they themselves had walked a mile in the same. It is so spacious that a man on horseback with a lance in his hand can ride through it quite comfortably."

Less than a mile north of Bab al Amud, is a sepulchral monument in a cave called the Kalba Seboa, recorded in Gittin, 56a, is suggest by many to be the cave of Zedekiah. It is recorded that in 5607 (1847 CE), a group of Arabs were digging near this cave when they stumbled upon a vault buried deep in the ground that filled with gigantic human bones, of a race of humans with great stature. The Pacha halted and forbad any further digging and the cave was closed up. This area is recognized as an area with sepulchers of kings.

One-half mile north of Kalba Seboa, is another sepulchral cave with dual chambers on top of another, in which carved in the bedrock are seventy niches, called the cave of the Seventy Sanhedrin. This manner of burial, with sepulchral vaults in niches above and alongside each other, is described in the Mishnah of Baba Bathra 6,§8. Yet who were the Seventy Elders, what era, and whether this was used for some other social group or family.

Many rabbis in the Land today firmly believe that the Ark of the Covenant is lying beneath the Temple Mount in one of the side grottos or chambers that are honeycombed within the caverns.

Ron Wyatt, the American Adventist respiratory therapist, turned amateur archeologist, claimed he found the Ark of the Covenant in a sarcophagus type box within this grotto and beneath a site where he claims that Jesus was crucified. Yet, according to Vendyl Jones, the sources carefully state the following words, “hidden in a secret passage under Har-HaByet.”

How can this be explained? As we have noted prior, the Ark of the Covenant was a small portable ark and we do not know whether another ark was built for the Holy of Holiest in which the Ark of the Covenant may have resided within.

Many ancient traditions state that duplicate Arks were built, the most famous, as some have suggested, was a duplicate Ark was built for the son of Solomon and Makeda, the Queen of Sheba, whose capital city was Axum, Ethiopia. It was their son, Menelik, called Bayna-Lehkem, who became the eventual ruler of Ethiopia, yet accomplished the biggest heist in religious history, which according to The Kebra Nagast, a thirteenth century documents, the abduction of the Ark of the Covenant, which in this manuscript does not record any duplicate, instead, they replaced the Ark with a pile of lumber, hid under the covering of the Ark.

Yet, the record of the Emeq Ha Melekh appears to have the most authenticity and reliability of any ancient record concerning the final resting place of the Sanctuary of the Congregation and the Mosaic Ark of the Covenant. Here the final resting place of the Ark is in the Valley of Achor

The Valley of Passengers near the Valley of Achor

The Valley of Passengers is a vale which Jewish tradition records as the inter-dimensional power house of cosmic events in ancient Jewish history. Lying just south of Mount Nebo, the last recorded place where Moses stood as he was given a visionary view of the future God’s chosen people, is where Jewish writing place the secret grave of Moses. It was here that the Letter of Jude records that the archangel Michael came to this spot and debated with the devil over the possession of Moses’ body. (Jude 9)

Yet it was also in the Valley of Passengers where Elijah mounted the fiery cherubim and gave his mantle to Elisha. Is it not unusual that also near this site, also in the Vale of Achor where Josephus records that John the Baptist performed a mikhvoat, a bath of purification or baptism in the Jordan River. (Dell Griffin, Kingdom, Power and Glory, unpublished, p 123)

“He commanded the Jews to exercise virtue, both as to righteousness toward one another, and piety towards G-d, and so to come to baptism; for that the washing would be acceptable to him, if they made use of it, not in order to the putting away of some sins but for the purification of the body supposing that the soul was thoroughly purified beforehand by righteousness.” (Josephus, Antiquities of the Jews, Bk 18, Ch 5:2)

The Valley of Achor (Wadi En-nuweine) in Israel

Is it not of coincidence that John the Baptist, with his mantle of camel’s hair, carried the torch and power of Elijah, who also carried with him an identical camel’s hair mantle? According to the Talmud, the mantle of Elijah along with the tunic of the High Priest was kept in storage in the Ark of the Incense in the Wilderness Sanctuary.

Is this the same as the Altar of Incense that Jeremiah placed in hiding near the Mount Nebo and the grave of Moses? (11 Maccabees), (Ibid 121) Is this Altar of Incense the same as the Altar of Burnt Offering as recorded in the Emeq Ha Melekh?

Did the Essenes have access this Altar of Incense/Burnt Offering and was the mantle of camel’s hair by John the Baptist the same mantle of Elijah, the greatest prophet of Israel?

The Valley of Achor was also called the Valley of Passengers also known as Gey – Hamon - Gog

This same vale, the Valley of Passengers is also known as Gey-Hamon-Gog, situated near the Jordan River on the border between the nations of Israel and Jordan. This site is depicted as the burial ground reserved for Gog (Ezekiel 39:11) in the Gog-Magog War that prophetic scholars are anticipating in the near future.

This site is called Ammon-Gey-Don, where the Israelites will take seven months to bury the dead armies of Gog so that the land can be cleansed. (Ibid 123)

Did the Temple Guardians know there was to be another Temple?

The Prophet Haggai, now a revered Tzaddik (righteous man) in the Land of Israel, began to speak oracles of encouragement to the Jewish remnant who were struggling to re-establish a foothold back in the land of their forefathers and to erect a new Temple to the worship of the G-d of their fathers, Abraham, Isaac and Jacob.

Haggai 2:5-9 -

2:5 - “According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not. 2:6 - For thus saith the Lord of hosts (HaShem Tzavaot - also called The Lord, Master of Legions); yet once, it is a little while and I will shake (future to their day) the heavens, and the earth, and the sea, and the dry land;

2:7 - And I will shake all nations, and the desires of all nations shall come: and I will fill this house with glory, saith the Lord of hosts.

2:8 - The silver is mine, and the gold is mine, saith the Lord of hosts.

2:9 - The glory of this latter house (Later date to the Temple of Zerubbabel, which was called the Ezekiel Temple) shall be greater than of the former (former to the Temple of Zerubbabel, the Temple of Solomon) saith the Lord of hosts; and in this place, will I give peace, saith the Lord of host.

Here the ancient Tzaddik with the wisdom of the knowledge of the prior era of Jewish history, which he also knew as a participant in the Temple life of Solomon’s temple, talks of a time in the future when this temple will be built. Haggai was keenly aware of the present house, the Temple of Zerubbabel, a former house, the Temple of Solomon and that there would be a physical latter house.

Only two times did the Glory of the Lord fill the temple or sanctuary of the Lord. The first was at Mount Sinai with Moses (Moshe) and the second was upon the completion of the Temple of Solomon (Shlomo). The Jewish sages have concluded that Haggai was speaking of the apocalyptic end of times and Temple of the Lord that would be built in those days, whose beauty and magnificence would rival all the wonders of the world that have been built in the historical ages.

The prophet Amos revealed one thing about the intent of the Lord of hosts.

Amos 3:7 - “Surely HaShem will do nothing unless He reveals it first to His servants, the Prophets.”

Yet a little noticed wording in the Book of Haggai, suggests part of his message was about a later and more glorious House of the Lord.

Haggai 2:18 - “Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lord’s temple was laid, consider it from this day I will bless you.”

Yet according to the historical record, when was the foundation of the Temple of Zerubbabel laid? In the Book of Ezra 3:6, 8, 10-11 it confirms that the temple foundation of the Second Temple was laid on the 2^nd month of the 2^nd year of Darius. It also records in Ezra 6:15, that the temple was competed on the 3^rd day of the 12^th month of Adar, during the rule of Darius.

What was this discrepancy? The Book of Ezra states that the foundation of the Temple of Zerubbabel was laid on the 2^nd month of the 2^nd year of Darius and yet, Haggai stated that it was laid on the 24^th day of the 9^th month. What temple was he talking about?

Haggai then poses two questions to the Levites and priests, asking them to define what would defile a man from the outside and defile him from the inside. Either one would render them unclean, said the Levite. So, Haggai responded,

Haggai 2:2:14 - “So this people, and so is this nation before me, saith the Lord; and so is every work of their hands”. This included the construction of the Temple in which an unclean people, from unclean nations built an unclean Temple.

He also writes in Haggai 2:7, 9 -

2:7 - “And I will shake all the Nations. And the desire of all Nations will come. And I will fill this House with Glory, says the Lord. ….

2:9 - The Glory of this Latter House shall be greater than the Glory of the Former.”

The historical documentation is clear that the glory of the Second Temple did not match up to the glory of the Temple of Solomon. Yet this was not what they were talking about. The Glory of the House is actually stating the Glory that comes from the presence of the Lord of hosts residing within these walls. As we have noticed above, the only time the Glory of the Lord came to visit and to dwell was in the Wilderness Sanctuary of Moses and the Temple of Solomon.

Yet, since the building of the Second Temple, the word of the ancient Hebrew prophets was silenced. The Rabbabim in the Land of Israel are adamant to a voice that a prophet has not arisen with the people of Israel since the days of Ezra, Zechariah and Haggai.

What we now know, there was no anointing oil and so no prophets were ordained to their prophetic role. There was no anointing oil and so no kings were anointed to the throne of Judah. The Temple of Zerubbabel served more of a political national identity for the rulers of Judah and for the Jewish people as a nation.

It must be noted that the mystical sages never did refer to the Second Temple as the “House of the Lord”. One of the hallmarks of the diminished status of this temple was that there were five ‘Holy Objects” that were not found in the Second Temple. These include:

Five Sacred Articles not found in the Second Temple

The Golden Ark of the Covenant with the covering Cherubim. Within this Ark were the Torah tablets, the golden pot of manna and Aaron’s rod.
The Silver Chest which included: the garments of the High Priest Aharon, the Breastplate of twelve polished gemstones, the Ephod of the High Priest, and the Urim and Thummin where the High Priest had access to direct communication from HaShem.
The Ashes of Moses’ red heifer.
The Anointing Oil of the kings and the prophets.
The Glory of the L-rd in the focal presence of the Shekinah flame on the Ark’s mercy seat.

The inter-testament era, known as the era between the canonization of the Hebrew Scriptures by Ezra the scribe and the birth of the Prince of David Yehoshua was known to all the sages of Judaism as the era when the gift of prophecy left the Jewish people.

Without the anointing oil, they could no longer anoint the prophets, the priests and the kings (the anointed ones). After the remnant of the Jewish exiles returned from Babylon, no king of the House of David ever did sit and rule from the throne in Jerusalem. So also with the death of Haggai and Zechariah, no anointed prophets would be present to speak the “Word of the L-rd.”

During this time, the Maccabean family called the Hashmonean did restore the Land of Israel to an autonomous era to the people of Israel, after decisively driving out the Syrian leader who was persecuting the Jewish population, Antiochus Epiphanes IV. It was this Syrian ruler who also desecrated the Temple in Jerusalem, by sacrificing a pig on the altar in Jerusalem, in 175 BCE and converted the Temple into a sanctuary for the g-d Jupiter. This act of desecration, call the Abomination of Desolation, required that the temple complex undergo ritual purification and cleansing.

Only after the temple and the Levites were cleansed in 165 BCE did the Jews participate in the joyous celebration of Chanukah. The Festival of the Lights, celebrating the day when the Great Menorah was relit for the first time when they had only enough purified oil for the lamps for one day. Miracles upon miracles, the Menorah remained lit for an entire eight days.

It was the Essenes that recognized that the Temple was to be controlled by a corrupt and illegitimate priestly family, who bought and sold their position as the High Priest of the Temple first from the Greeks and later from their Roman appointed rulers. These families included: House of Ananias (Hananiah), the House of Jason, the House of Katros (Caiphas) and the House of Ishmael Ben Phiabi.

According to the Talmud, “Because of these wicked priests, Heaven decreed the destruction of the Second Temple.” And so, the Lord of hosts prevented the Guardians of the Temple treasures from restoring these treasures to the Jewish people.

They took the secret of where they hid the temple treasures to their graves, except for leaving behind a record of where these treasures were hidden: on a Copper Sheet, two marble tablets and the parchments that were preserved in later years in the Masakhet Keilim, and Tosefta (addition) to the Talmud about the 8^th century CE.

Here is a majestic being who is in charge of running the Universes of the Divine. And he was the same being that led the Children of Israel out of Egypt to the mount called Sinai this time as a Pillar of Fire at night and a Cloud to shade the daytime.

Metatron was the “Guide” to Moshe in the Wilderness. It was here where he helped to lead and guide the Great Redeemer of the Children of Israel. Metatron became the Neshama Soul of Moshe in heaven that was connected with the “Indwelling Soul” or the Neshama Soul of Moshe on Planet Earth.

As such Moshe, as we also may, kept in constant touch with the Divine One for man, created in the Image of G-d, has always had direct line access with the G-d of Israel.

If you have wondered how biblical prophecy fits into your life, and how it will affect the Return of the House of Israel, then the G-d of Israel is beginning his “call” to bring you home, too. You might desire to reconnect with your cousins the Jews and the Biblical portrayals on what is and may be happening in your near future.

For inquiries about the Kol Ha Tor Vision for the Lost Tribes of Israel,

Visit their Web Site

“Kol Ha Tor”,

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You are Israel! The History was Revealed by the Prophets and Confirmed by Archeology, the Judgment of the God of Israel was Sealed as they were Exiled to Khurasan in Northern Iran, Eastern Afghanistan and Western Pakistan. They Disappeared into the Mists of History as they Migrated in Waves up through Georgia through the Caucasus and Followed the Tracks of their Cousin Dan who left his Name on the Rivers of his Passage (Don, Dniester, Dnieper, and the Danube) as they Migrated Northwestward towards Denmark. They Erupted into Northern Europe in the 3rd Century BCE as the Royal Scythians, Celts, Cymrics, Cimmerians, Goths, Angles, Saxons, Ostrogoths, Visigoths and Frisians. They Populated the Lands of Scandinavia (Norway, Sweden, Finland, and Denmark), the Isles of the West (Britain, Ireland, and Scotland) the Lowlands (Netherlands and Belgium), the Colonies of Great Britain (United States, Canada, Australia, South Africa) plus the Lands of Northern France, and Germany. These today are the Lost Tribes of Israel! If your Ancestry comes from any of these Lands, Welcome, You are a “Lost Ten Triber” of the House of Israel! The Prophets have Proclaimed, at the Time of the End, You will Return Home!

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05/04/2018

The Emeq HaMelekh - The Copper Scroll, the Anointing Oil, the Temple Incense and the Ashes of the Red Heifer

04/14/2018

The Emeg HaMalekh - “The Hiding of the Ark, the Furnishings and the High Priest Garments with the Sanctuary of the Congregation