Hebrew Vision News Exclusive
by Miykael Qorbanyahu aka The End Time Scribe
Certain esoteric dimensions of the Israelites’ visionary experience are suggested in rabbinic texts, in which the people of Israel are variously described as seeing [Elohim]’s [esteem], the throne of [esteem], hosts of angels and chariots, and the seven firmaments. They are also at times described as seeing the divine utterances, but what type of knowledge they gained thereby, beyond an understanding of the commandments and their implications, is not generally discussed. In the Zohar’s account, on the other hand, the Israelites’ vision of the voices, in particular the Ten Words that are identified with the sephirot, is represented as the key epistemological experience, for it is by means of these voices/Words that the people of Israel gained access not only to legal teachings but to all the hidden mysteries of the upper and lower worlds and to the mysteries of the Godhead itself.
Veda and Torah. Barbara A. Holdredge. Torah and Revelation, pgs. 322-323
And Moshe said, “This is the word which יהוה commanded you to do, so that the esteem of יהוה appears to you.”
The Torah evidently demonstrates that there is a direct correlation between following its divine instructions and experiencing a theophanic manifestation in the outer dimensions of time and space. Therefore, from Adam to Noah, Abraham to Jacob, Joseph to Moses, Samuel to Solomon, Elijah to Mashiyach Yahoshua, we clearly witness the principle of this conditional reality in Scripture throughout the course of narrative episodes whenever our ancestors encountered the manifest presence of יהוה. As will be shown within the scope of this writing, the conditions that establishes this reality are nothing less than the universal standards of obedience and repentance, which are prerequisite for the phenomenal experience to occur.
Here at Hebrew Vision, we’ve regularly discussed the supernatural dynamic of the Shekinah presence of יהוה as the manifestation of the inner reality and harmonized workings of the Oneness of existence. It is often related to the phenomenal experiences of fire, thunder, lightening, cloud formations, wind and other happenings in nature which contain a hidden dimension of being apprehended by those with eyes to see. One of the terms used to describe the Shekinah, or the appearance of יהוה on Earth which is able to be perceived by the human sense of sight, is called kabowd (כָּבוֹד). The word is used to convey the meaning of splendor, esteem, honor or copiousness. Rooted in the word kabad (כָּבַד), this word for esteem further connotes the idea of the extensions and implications of internalized insights established by the force of gravity to cause all to settle and be stored in order to blossom the construct of life in full radiance and all seriousness within one [and all] who feels the weightiness of life. It is this internalization of insight, given the recognition of the seriousness of life, which gravitates those who are able to see beyond the veil to a deeper perception of life which contains the radiance of the Shekinah presence of יהוה.
With parashat Shemini, we witness the manifestation of the Shekinah appear before Israel even after their grave national transgression of the covenant with the Golden Calf incident as recorded in the book of Exodus. The manifestation of the Shekinah despite this ordeal demonstrates יהוה’s attributes of mercy that we covered just a few short weeks ago in Parashat Ki Tissa. Given the severity of Israel’s offense while Moshe was away on the mountain, it should arouse the thought in the mind of the reader of how Israel was able to again experience such a closeness with Heaven in light of the breech that had just taken place in such a short period of time? One of the obvious responses should be that it was with the establishment of the priesthood and the Tent of Witness that were essential in again catalyzing this theophanic encounter for Israel of which it was the intended reality they were to experience as their continual reality.
Being that this sidrah is called shemini (שְׁמִינִי), or eighth, it is significant to note that this word is both symbolic of a renewal of cycles and the potential to be released by the fire of wisdom and to arise as light. It is the process of renewal, therefore, that causes the Spirit of the Most High to be made manifest and with the dedication of the altar, we are able to see how the process of renewal and rededication allows for higher realities to appear.
Another important element that is also imperative for the manifestation of the Shekinah is having an expectancy of experiencing a deeper reality of this magnitude. In fact, the Scripture states
And Mosheh said, this is the Word which יהוה commanded you to do, so that the esteem of יהוה appear to you.
As we can see, it is by following the commandments of the Most High that one and all are able to be drawn closer to the Shekinah of יהוה and ultimately become a Tabernacle for Its presence. This is because it is the entire purpose of Torah to keep Israel from sinning and thus never separating the people from the Shekinah. This was the priestly responsibility, as mentioned in this week’s reading. Here we find that the priest is to
…make a distinction between the set-apart and the profane, and between the unclean and the clean, and to teach the children of Israel all the laws which יהוה has spoken to them by the hand of Moshe.
As so-called the messenger, or angel, of Elohim by the prophet Malaki, this capacity of delineating what is set apart and clean from the profane and unclean, along with instructing the people in the Torah, equated to the priesthood undertaking the mission of making man according to the image and likeness of Elohim. For it is the intention of this most powerful dynamic to create both a reflection and correspondance of Heaven on Earth. As such, the resultant effect is the manifestation of the Shekinah so as projected by the people of Israel when aligned with the Torah. This is the ultimate reality that is to be achieved through the fulfillment of the commandments.
We see this reality embodied by Mashiyach Yahoshua ben Yoseph in the Witness of Mark where it records these words,
And He said to them, ‘Truly, I say to you that there are some standing here who shall not taste of death at all until they see the reign of Elohim having come in power:’ And after six days יהושע took Kĕpha, and Ya‛aqoḇ, and Yoḥanan, and led them up on a high mountain alone by themselves. And He was transformed before them. And His garments became glittering, exceedingly white, like snow, such as no launderer on earth is able to whiten. And there appeared to them Ěliyahu with Moshe, and they were talking with יהושע. And Kĕpha responding, said to יהושע, ‘Rabbi, it is good for us to be here. And let us make three booths, one for You, and one for Moshe, and one for Ěliyahu,’ because he did not know what to say, for they were exceedingly afraid. And there came a cloud overshadowing them, and a voice came out of the cloud, saying, ‘This is My Son, the Beloved. Hear Him!’
With the Transfiguration of Yahoshua, the ultimate reality of humanity is demonstrated. What this serves as is a harbinger to humanity of the truth that presence of יהוה is indeed intended to be made manifest within the Tabernacle, Tent, Booth or Temple of man.
Prior to the incarnation of the Torah in the form of Mashiyach Yahoshua ben Yoseph, the reality of the Shekinah was an external reality. When the Word became flesh, however, the evolution of Torah consciousness had reached its height and a new humanity was introduced to creation. This has always been the purpose of obedience and repentance for Israel and all who would observe the Torah of יהוה; to manifest the Shekinah presence within the life of one and all who have made it their aim to serve the Creator of Heaven, Earth, Sea and all that is in them in Spirit and Truth, as it is written,
And Moshe and Aharon went into the Tent of Meeting, and came out and blessed the people. And the esteem of יהוה appeared to all the people, and fire came out from before יהוה and consumed the burnt offering and the fat on the altar. And all the people saw and cried aloud and fell on their faces.