Hebrew Vision News Exclusive
by Miykael Qorbanyahu aka The End Time Scribe
…The Temple of Solomon was a physical portrait of a human body (physical to spiritual parallel). Very specifically crafted as a 3 layered “Temple Man” carefully constructed to illustrate physically the ultimate spiritual Truth that The Temple of YHWH is the human body.
– Excerpt from Chapter 3 of the Kingdom by Rav Shaul
And you shall hang the veil from the hooks, and shall bring the ark of the Witness there, behind the veil. And the veil shall make a separation for you between the Set–apart and the Most Set–apart Place.
– Exodus 26.33
Both Mount Sinai and the Wilderness Tabernacle are intimations of the Holy Temple. Each of these structures are composed of three divisions which make up specific areas that were to be accessed by certain groups within the nation of Yisrael. Contingent upon the level of Torah consciousness and familial bloodline, only one man in the entire nation was able to access the most esteemed and holy locale in the world. For it was only on the Day of Atonement, or Yom Kippur, that the holiest man on earth, Yisrael’s High Priest (Kohen hagadol/הַכֹּהֵן הַגָּדוֹל), went into the holiest place on earth, the Holy of Holies (קֹדֶשׁ הַקֳּדָשִׁים) which is in Jerusalem, on the holiest day of the year to seek atonement for Yisrael, the holiest people in the world. It was at this appointed time that Yisrael was able to have direct correspondence with יהוה through the mediation of the High Priest who appeared upon the lid of the Atonement between the Cherubim which rested on top of the Ark of the Covenant. For our ancestors in the wilderness, however, the nation was regularly exposed to the manifest presence of our national Source of Power in יהוה who appeared in the pillar of fire and column of cloud.
While it was the responsibility of the High Priest to conduct the official services of the Temple that were conducted in the Holy of Holies, it was the obligation of the people to contribute to the building and completion of the Tabernacle. Hence, this week’s portion, Terumah, which means contributions, introduces us to the construction of the wilderness Tabernacle (Mishkan/מִשְׁכָּן), and presents a new chapter in the life of national Yisrael. It was commanded to everyone inspired within the nation was to bring forth materials from their personal possessions in order to go about constructing and completing the Tabernacle. With this added collective responsibility and dimension into our ancestors national life, the Tabernacle was to serve as the central meeting place between יהוה and the people, formally reintroducing them to the life of set-apartness that they were called to demonstrate as the lights of the world and witnesses of יהוה to the other nations.
As relates to the Tabernacle, the Strong’s Lexicon provides us with the word mishkan for the Tabernacle. It is defined as a dwelling or resting place; a tent or tabernacle. Taken a step further, the Dictionary of Torah Names and Words, from the Crown Diamond website, has this to say about the Tabernacle:
[As the location] of the twelve residing energies for The Name, [it is] the place of the proper arrangement of man according to the structure of unity, whereby a temple is established for communion with the Spirit of יהוה. All men have inherently the materials to build the mishkan, however, it is the designation and the arrangement of these materials that builds the house. From the root שָׁכַן, meaning “to dwell, reside, inhabit; a tenant, neighbor” [it comes] from the same root [of] שְׁכִינָה, the Shekinah (ShekinYah) [which] is the Royal Resident of the mishkan when construed as the place of divine presence. [Literally, it suggests how we are] to embody the fire of the Holy One (blessed be He), amongst the branches of life extended.
The key to the Temple’s (or Mishkan’s i.e., Tabernacle’s) secrets is in the (floor) plan and layout of its furnishings. The “plan” or “pattern (Hebrew – tabnit) of the structures and their furniture is mentioned in 1 Chronicles 28.11, 12, 18, 19 and Exodus 25.9, 39 40. Tabnit is also translated as design, structure, figure, form, likeness and shape. The Mishkan was the precursor of the Temple…Tabnit generally refers to the form of something. King David received Divine inspiration for the form, i.e., plan or pattern of the Temple. And before him, at Sinai, Moses heard [Elohim]’s verbal instructions for the form of the Mishkan. Tabnit is related to banah which means to build (a structure or house) – but also to raise children since in the Bible a house may refer to a family. Thus in Ruth 4.11 Rachel and Leah, the two wives of Jacob (who was later renamed Israel), are called the builders of the House (i.e., family) of Israel. This is how tabnit directly and indirectly relates to buildings, ordinary houses, the House of [Elohim] (i.e., the Temple), and humans – and their structure, form or figure.
It becomes evident after reading this quote and considering the ultimate manifestation of the kingdom of Elohim on Earth that it has always been the intent of יהוה to indwell the people of Yisrael which hearkens back to the book of Genesis and the forming of Adam. In fact, we see in the second chapter of the book of Genesis that with Adam, it was the desire of יהוה in Spirit to indwell his body, to give abundant life to his soul. In fact, Genesis 2.7 conveys to us us that יהוה Elohim formed the man out of dust from the ground, and breathed into his nostrils breath of life. And the man became a living being. While we are prone to take this passage literally and misconceive the true meaning of this text, we must understand the idiomatic and linguistic designations of the words used to express the true idea of this most powerful verse. Therefore, in order to digest the full meaning of this text, we must examine it in the Hebrew. In the original text, it reads as follows,
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָֽאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַֽיְהִי הָֽאָדָם לְנֶפֶשׁ חַיָּֽה
When seeking to innerstand this verse with the assistance of the sod meaning of the text, we encounter a most profound revelation. In its fullness, this passage is saying that it is through the prescribed activities in pursuit of mastery unto [the] means of achieving the transformations of [Torah] knowledge (וַיִּיצֶר) that יהוה Elohim completed (אֶת) Adam, his first offspring, in this particular stage of becoming of humanity (הָאָדָם) as he came to be in the containment of transparent truth within a manifestation and expression of knowing [truth] (עָפָר) on account of (מִן) being made an earthly member of the movement towards the elemental concepts of seeking humanity’s fullness via illumination (הָאֲדָמָה). It was then through the labor of breathing (וַיִּפַּח) that Adam was introduced to the order of יהוה and was therefore able to detect and affirmatively respond to a higher expression [through a fire like refinement] which lead him to the unity of self in light of what preceded him and became manifested (בְּאַפָּיו) [in the present] so as inspired by the the display of Spirit released in life (נִשְׁמַת) which resulted from Adam being engaged in giving and participating in the ascending action [to establish his] position and gifts [given to him by] Elohim (חַיִּים). It then came to pass through the activities of life and light (וַֽיְהִי) [that the] Spirit entered into Adam’s form for the express purpose of unfolding the Tabernacle of Elohim (הָֽאָדָם) as the attributes of Spirit [were then] fanned into the inward functions and faculties of Adam—into [his] twelve energy centers that were to comprise One House (לְנֶפֶשׁ) – as he was formed into a vessel able to express the living, raw, active, vivacious, healthy bond of the covenant of oneness (חַיָּֽה).
With this interpretation of Genesis 2.7, we are afforded a glimpse into the mystery of the Tabernacle in its archetypal appearance on Earth. While it was not yet made clear to the reader, on the surface, that Adam was a type of Tabernacle, we will come to see how the Mishkan, and the Temple, with their vessels and their functions, are the exact representation of how the sons (and daughters) of Adam are to live and channel the Spirit of יהוה from the heavens to Earth. To further bring out the connection of the correlation of the vessels behind the veil in the Holy Place of the Tabernacle and the Temple to the human body, let us move now to examine them in more depth.
According to a book entitled The Yisraeli People: The Lost Culture by On Zayith, each of the vessels have representative symbolism to our internal organs and their functions. An article called Parashat Terumah, which cites Zayith’s work, goes on to share the following,
The Mishkan is designed (or at list described) so that an alien outside observer would not comprehend immediately its meaning, unless it was explained to him. But for one who knows the meaning of the Mishkan, for him the identification of the Mishkan with the human body is simple and clear.
Protruding members in the human body – the limbs, were not represented in Mosheh’s Mishkan. Whether because the designer did not want to disclose the secret of the Mishkan to every stranger or because he sought to represent only a few vital members (or perhaps actually vital systems), which he wanted to emphasize and disregard the rest since, as noted, there was no intention to sculpt a human body, but only to represent it symbolically. Of the dimensions of the Mishkan, there stands out the length dimension, of the dimensions of the human body stands out the dimension of height. The Mishkan thus represents a supine human figure (lying on his back).
The reality of this concept of the Tabernacle and Temple being express correlations to humanity in physiological nature as foreign to many is confirmed by Rav Shaul in his second letter to the Assembly at Corinth where he writes,
Having then such expectation, we use much boldness of speech, and not like Mosheh, who put a veil over his face so that the children of Yisra’ĕl should not look steadily at the end of what was passing away. But their minds were hardened, for to this day, when the old covenant is being read, that same veil remains, not lifted, because in Messiah it is taken away. But to this day, when Mosheh is being read, a veil lies on their heart. And when one turns to the Master, the veil is taken away. Now יהוה is the Spirit, and where the Spirit of יהוה is, there is freedom. And we all, as with unveiled face we see as in a mirror the esteem of יהוה, are being transformed into the same likeness from esteem to esteem, as from יהוה, the Spirit.
2 Corinthians 3.12-18
For it is in Mashiyach Yahoshua that we are able to peer behind the veil where we discover a most sacred and precious symbolism of the vessels and their relation to our worship of the Most High. Let us now consider the sacred vessels found in the Sanctum and Inner Sanctum of the Tabernacle and Temple for the purpose of understanding their functionality and representative relationship to our physiological makeup. According to the article Parashat Terumah the following is to be meditated upon;
The Menorah: The Candelabra has two main components: the central shaft and the six branches that issue from the central one, three to each side. The parallel in the human body is the spine; from which there issue to the sides 12 pairs of ribs. The Candelabra represents the part of the spine. That is included in the “Holy”, at least from the lower neck vertebra to the lower rib vertebra…The main shaft of the Candelabra represents the spine. The upper pair of branches and the cup from which they issue represent the four upper rib vertebrae and their ribs. The middle pair of branches and their cup represent the four median. The lower pair and its cup represent the four lower ones. This correspondence is sufficient for the seven-branched candelabra would represent that part of the spine!
The Table of Showbread: Opposite the Candelabra there stood the golden table; its vessels were placed in two “ma’ạrakhot” (orders), one against the other, twelve loaves of bread, six against six. These orders also represent the ribs, like the candelabra, only that here each parallel loaves represent two pairs of ribs. If that is so, it is reasonable that the form of each loaf was like the figure of כ, square or round, whose two “hands” are turned towards the center of the table. According to the rabbinical tradition the loaves of the table were being baked this way still in the Second Temple! The Table itself likely represents the stomach; this may be evidenced by the relations of its dimensions, which are close to those of the stomach, and its load, the loaves of bread, which is the “basic” human food.
The Incense Altar: This small gold plated altar is the heart. Its sweet-smelling smoke depicts prayer and the spiritual life.
The Stairway: A short staircase led from the Holy Place to a slightly elevated Holy of Holies. The stairwas is his neck/throat.
The Ark of the Covenant: As noted, the Holy of Holies represents the Head. The Ark of YHWH, which was the most important and ‘holy” of all the vessels of the Mishkan, was the only vessel that was placed at the Holy of Holies. The Ark of YHWH thus represents the central organ that resides in the head – the Brain. The relations of height, width and length of the Ark, which are 1 x 0.6 x 0.6, correspond well to the dimensions of “the average brain”!
The Cherubim on the Lid: These are two 10 cubit tall cherubs of goldplated olive wood. The form the Temple Man’s Eyes.
As יהוה would have it, the hidden and prophetic nature of the design of the Tabernacle and Temple are reserved only for the obedient who serve with all of their heart, soul and strength in Spirit and Truth. Yet, as we are dynamically transitioning from the information age to the age of experience, we are finding that information revealed is futile without its being processed and applied. So it is, in principle, with the revelation of the holy vessels and the Tabernacle; for it was the aim of our Father and King to not merely show our ancestors a vision, but to have that vision made manifest in reality on Earth. Furthermore, with this vision, it is the nation of Yisrael’s responsibility to collectively elevate our consciousness and level of holiness in order to become united and established as the living Temple of Elohim. For as there were many vessels which served various functions in the Tabernacle and Temples, so to are the many individual members of the nation of Yisrael to serve in their specific and respective capacity in order to bring into being the manifest presence of the Shekinah which indwells the Temple made without hands, as it is written,
And He Himself gave some as emissaries, and some as prophets, and some as evangelists, and some as shepherds and teachers for the perfecting of the set-apart ones, to the work of service to a building up of the body of the Messiah, until we all come to the unity of the belief and of the knowledge of the Son of Elohim, to a perfect man, to the measure of the stature of the completeness of Messiah, so that we should no longer be children, tossed and borne about by every wind of teaching, by the trickery of men, in cleverness, unto the craftiness of leading astray, but, maintaining the truth in love, we grow up in all respects into Him who is the head, Messiah, from whom the entire body, joined and knit together by what every joint supplies, according to the working by which each part does its share, causes growth of the body for the building up of itself in love.