Mysteries of the Temple Page 1 of 13

MYSTERIES OF THE TEMPLE

(Last updated 9/1/01)

This section presents a brief metaphysical study of the Temple

of God on earth, including the Tabernacle of Moses' time, the
First Temple (Solomon's), the Second Temple (at Yeshua's time),
and the coming Millennial Temple as written of in the books of
Ezekiel and Revelation.

The Tabernacle/Temple, is our "Meeting Place" with God within

the physical realm. It is also a key given to help us in
understanding various aspects of God, creation, time and space.
Upon examining these four structures, we find a progressively
greater revelation with each "Meeting Place" and historical time
period.

THE FIVE GARDENS

We will begin our study by taking a look at the layout of the
original Tabernacle of Moses' as placed over the extended Tree of
Life diagram, seen below. Our study will begin at the bottom of
the Tree (the Malkhut of Asiyyah (J), and work its way to the
top.

At this time we will also introduce a new Kabbalistic concept,

that of the "Five Gardens" (also called "Five Faces") of the Tree
of Life. These Gardens have a relationship to the Four Worlds of
Asiyya (A), Yetzirah (B), Beriah (C) and Azilut (D), as follows.

The first Garden (E) is

the lower face of
Asiyya, which does not
overlap any other
world. With
relationship to the
Tabernacle, this

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 2 of 13

represent the lower

(strictly physical)
earth, and the area
outside of the
courtyard.

The second Garden (F)

consists of the upper
face of Asiyya, which
(as discussed in our
earlier studies), is
simultaneously the
lower face of Yetzirah.
This corresponds to
the "upper earth" and
also the "lower Eden."
It is seen as the area of
the courtyard around
the Tabernacle proper.

The third Garden (G) is

the upper face of
Yetzirah, which is
simultaneously the
lower face of Beriah.
This is associated with
the "upper Eden" and
"lower Heaven," and
the Sanctuary of the
Tabernacle.

The fourth Garden (H)

is the upper face of
Beriah, which is
simultaneously the
lower face of Azilut.
Here we have the
"upper Heaven" and
"lower Divine," and the
Holy of Holies within
the Tabernacle.

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 3 of 13

The fifth Garden (I) is

the upper face of
Azilut, which does not
overlap any other
world and represents
pure Divinity "beyond"
the Tabernacle itself.

THE TABERNACLE
As we know from Scripture, the original Tabernacle was
"portable," and thus was not as established as the coming
Temples, which are fixed in Jerusalem. Although the Shekinah
was present in the Tabernacle, the journey leading to the
Promised Land is not always spoken of in the highest terms.

For instance, the Zohar depicts the Shekinah as "complaining"

about this 40-year trek:

Midrash Rabbah - The Song of Songs I:41 - MY

MOTHER'S SONS, the sons of my nation, namely the
spies, WERE INCENSED AGAINST ME: they attacked me,
they filled the Judge with wrath against me. THEY
MADE ME KEEPER OF THE VINEYARDS: because I stayed
in the wilderness journeying forty-two stages, I was
not able to enter the land of Israel. Hence, MY OWN
VINEYARD I DID NOT KEEP.

Looking at the Tree diagram above, beginning in the first

Garden (E), we have the location of the camps of the people and
the Levites. This area is outside the courtyard and represents
the world. The camps lie below the Tipheret of Asiyya (K),
which marks the entrance to the courtyard. As will be shown,
Tipheret is commonly associated with being a "gate" that one
must pass through.

Beyond the Tipheret of Asiyyah (K) we enter the second Garden

(F), corresponding to the lower face of Yetzirah and the
courtyard of the Tabernacle. Here, between Tipheret (K) and
Da'at (L) is placed the Altar. Aligned with Da'at itself (L), is the
Laver.

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 4 of 13

Between the Da'at (L) and Keter (M) of Asiyyah is the location of
the Levites within the courtyard. Recall that here, the Keter of
Asiyyah (M) corresponds to the Tipheret of the next world,
Yetzirah. Hence we find another "gate" at this Tipheret (M), this
time in the form of the screen leading into the sanctuary, the
third Garden (G) and lower face of Beriah.

In the center of the sanctuary is the Incense Altar. We are now

in the the midst of the third Garden, at the Da'at of Yetzirah
(N) (which is the Yesod of Beriah), directly midway up/down
the Tree. As mentioned earlier, this is a critical juncture as it is
here (N) that a person goes from a stage of "approaching" God,
to one of deveikut (communion/cleaving) with God. (This is in
fact commanded by God in Deuteronomy 4:4; 10:20; 11:22; 13:4;
30:20.)

The extended Tree diagram depicts this well, as this was the
function of the incense in the Temple, which ascended to the
heavenlies (the upper face of Beriah where Metatron is situated
at Keter (W), which is also the Tipheret of the Divine world of
Azilut), creating the bond between man below and God above.

As mentioned earlier, the triad formed by the Tipheret (M),

Hesed (O) and Gevurah (P) in Yetzirah is the Triad of the Soul.
The soul is what connects man in the physical world and God in
the Spiritual world. From here emerge the prayers of man
toward God (which are as "incense" to Him). Note that the "souls
of the saints," in the book of Revelation (whose prayers are
mixed with incense), are seen as located "under the altar,"
corresponding to the Tree diagram. (Revelation 6:9; 8:3-4).

Above the Sephirah of Da'at in Yetzirah (N) (Yesod in Beriah), is

the area of the Priests. Just beyond the priests (still below the
Tipheret of Beriah (S) is the location of the High Priests.

Moving to the outer pillars, we have the Bread of the Face

located at the Hokmah of Yetzirah (Q) and the Menorah located
at the Binah of Yetzirah (R). Recall from our previous study
that these two Sephirot underlie the Netzah (Q) and Hod (R) of
Beriah, which function as the agencies of God from the Heaven
of Beriah, establishing the Wisdom and Understanding of
Yetzirah below, which in turn nourish the Triad of the Soul (M-

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 5 of 13

O-P) below them.

At the Tipheret of Beriah (S) (which is also the Malkhut of

Azilut, thus giving "contact" with the Divine), is the location of
Moses and Aaron. Once again, we are at Tipheret and have
another "gate" -- this time the veil, beyond which lay the Holy
of Holies. As discussed in a previous study, the Tipheret of
Beriah (S), where Moses and Aaron (Chief Prophet and High
Priest) are located, is the Seat of the Messiah. This corresponds
to Yeshua who held both offices of Prophet and High Priest in
one person.

The veil beyond the Tipheret of Beriah is the heavenly

counterpart to the veil torn in two upon the death of Yeshua as
mentioned in the "New Testament" accounts of Matthew, Mark
and Luke. As the earthly High Priest would go beyond this veil
at Yom Kippur, Yeshua has effected a permanent Yom Kippur
by "tearing" this heavenly veil. (See also prior analysis on
Hebrews chapter 9.)

Beyond the veil, is the Ark of the Covenant, located at the Da'at
of Beriah (T), which is also the Yesod of Azilut (the "Foundation"
of the Divine Fourth World). Above this Sephirah, along the
horizontal path connecting the Hokmah (U) and Binah (V) of
Beriah, is the location of the Mercy Seat. The two cherubs (upon
the Ark), are situated at the Hokmah (U) and Binah (V) of Beriah
themselves. Again, these two Sephirot are in turn the Netzah (U)
and Hod (V) of Azilut, which as mentioned, act to "bring down"
divine light from above.

Just above this, in the Keter of Beriah (W) (which is also the
Tipheret of the Divine World of Azilut), is the presence of
Hashem ("The Name"). As mentioned, this is also the location of
Metatron, who is called "Head of Creation," and "the lesser
YHWH." This Sephirah (W) is the "gate" to the Divine upper face
of Azilut.

Note that Tipheret in Azilut (W) (and therefore Metatron),

corresponds to the aspect of the "Divine Son" of Hokhmah (X)
(Father) and Binah (Y) (Mother) of Azilut. As mentioned in an
earlier study, the Zohar states that all prayers and petition are
said to have to "go through" Metatron to get to the Father.

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 6 of 13

Hence, no one goes to the "Father" unless he goes through "the

Divine Son." This corresponds to Yeshua's words about Himself.

SOLOMON'S TEMPLE
In contrast to the Tabernacle, "Solomon's Temple" was stationed
in its predestined place, in the city of Jerusalem. As with the
Tabernacle, it too had the presence of the Shekinah appear in it,
and reflected a high point in Jewish history, largely based on
the merit of David and Solomon.

Solomon's Temple gave an

even clearer revelation of
the mysteries of God than
did the Tabernacle, as it was
designed from the higher
"Wisdom" (Hokhmah) that
Solomon asked for and
received.

One of the more interesting

aspects of Solomon's Temple
is the placement of ten
Menorot in the Sanctuary.

The Menorah itself is a

representation of the Tree
of Life, depicting all ten
Sephirot.

Beginning at the base we have the "middle pillar" of the tree

with Malkut at "A," Yesod at "B," Tipheret at "C," Da'at at "D,"
and Keter at "E."

The candles on the left of Keter (E) correspond to the left side
of the Tree, with Binah located at "F," Gevurah at "H" and Hod
at "J." The candles on the right of Keter correspond to the
right side of the Tree, with Hokhmah at "G," Hesed at "I" and
Netzah at "K."

Further, the areas between the stems represent the four

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 7 of 13

worlds, with Azilut found in the area above/between F, D, and

G (Binah, Da'at and Hokhmah), Beriah found below this in the
area above/between H, C and I (Gevurah, Tipheret and Hesed,
Yetzirah above/between J, B, and K (Hod, Yesod and Netzah) and
Asiyyah below the area of J, B and K.

Scripture tells us that, though the Menorah was said to have

different "parts to it," it was hammered out from a single piece
of gold. This depicts the unity of the Godhead as seen in the
Tree of Life.

As mentioned in an earlier study, each Sephirah has an aspect of

itself and all of the others within it. Thus, each of the ten
Menorot in the Temple of Solomon depicted one of the ten
Sephirot, containing all ten within itself. Solomon thus have a
very "complete" picture of the Godhead in place.

THE SECOND TEMPLE

The Second Temple, which was in existence at the time of
Yeshua, came about from a less glorious epoch in Israel's history.
It did not contain an ark, and it never saw the Shekinah's
presence, as the Tabernacle and First Temple did. However, the
Second Temple was clearly sanctioned by God, and did host the
visitation of Yeshua, who is an even more perfect image of the
presence of God among us, one not "clothed by the
Shekinah" (i.e., the Sephirah of Malkut as discussed in earlier
studies). In this sense the Second Temple "held" an even higher
revelation than the previous two structures.

The eastern entrance to this Temple has significance, as this

gate was called the "Beautiful" (Tipheret) gate in the Second
Temple period (Acts 3:2,10). It also featured, the "Porch of
Solomon" (also called the "Couch of Solomon"), which is a
representation of the Shekinah and community of Israel. Note
how the people of Israel were gathered within this Porch to
hear Peter and John.

(As can be seen, there is a great deal of hidden meaning in even

the most innocuous texts of the Bible, if you know what to
look for.)

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 8 of 13

THE MILLENNIAL TEMPLE

Even greater spiritual insight comes from the study of the
Millennial Temple (as described in the book of Ezekiel). In fact,
study of the design and ordinances of this future Temple was a
command given by God to His people in exile. In times when
there was no physical Temple standing in Jerusalem, study of
this future Temple was considered by God, the same as actually
having the Temple present and performing its ordinances.

This remarkable concept is found in the book of Ezekiel, and

further elaborated on in a Hebrew commentary:

Ezekiel 43:10-12 - Son of man, describe the temple to

the house of Israel, that they may be ashamed of their
iniquities; and let them measure the pattern. And if
they are ashamed of all that they have done, make
known to them the design of the temple and its
arrangement, its exits and its entrances, its entire
design and all its ordinances, all its forms and all its
laws. Write it down in their sight, so that they may
keep its whole design and all its ordinances, and
perform them. This is the law of the temple: The whole
area surrounding the mountaintop is most holy. Behold,
this is the law of the temple.

Midrash Tanchuma, Tzav 14 - Ezekiel said to the Holy

One blessed be He: "Master of the World: We are now in
exile, and You tell me to go and inform the Jewish
people about the plan of the Temple? 'Write it before
their eyes, and they will guard all its forms and all its
laws and do them'? How can they 'do them'? Leave them
until they go out of exile, and then I will tell them."
The Holy One blessed by He said to Ezekiel: "Just
because my children are in exile, does that mean the
building of My House should be halted? Studying the
plan of the Temple in the Torah is as great as actually
building it. Go and tell them to male it their business
to study the form of the Temple as explained in the
Torah. As their reward for this study, I will give them
credit as if they are actually building the Temple."

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 9 of 13

In both the books of Ezekiel and Revelation, the idea of

measuring different aspects of this Temple is mentioned. These
measurements in turn reveal aspects of the Temple that point
to deeper realities about God and creation. By learning these
hidden truths, we become more able to "sanctify the Name of
God." Kabbalistically, this means to "unify the Name of
God" (Yichud Hashem). As we learn what these measurements
represent, we "connect together" the various aspects of the
Temple. This is how we can "build the Temple" by studying it.

GEMATRIA LETTER VALUE

As we know, the letters of the Aleph 1

Hebrew alphabet correspond to
Beth 2
various numbers. This line of
study is called Gematria, a Gimel 3
word with Greek origins,
similar to "Geometry." Daleth 4

The individual letters also have He 5

other allegorical and
Vau 6
metaphysical meanings. They
also combine to form both Zayin 7
words which carry additional
meaning - such as the various Cheth 8
Names of God, as well as
Teth 9
mathematical formulas.
Yod 10
(Interestingly, the top
physicists in the world today Caph 20 (final = 500)
tell us that everything in the
cosmos can be explained in Lamed 30
terms of mathematical
equations.) Mem 40 (final = 600)

Nun 50 (final = 700)

There is more to Gematria
than just letters equaling Samekh 60
numbers however.
Ayin 70
It is common
knowledge that Pe 80 (final = 800)
Gematria is the study

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 10 of 13

of the numerical value Tzaddi 90 (final = 900)

of the letters and Qoph 100
words of the Hebrew
Torah. What is not Resh 200
generally realized is
Shin 300
that Gematria, like
geometry, is also the Tau 400
mathematics of space.
1

THE GATE TO THE HOLY OF HOLIES

There are many aspects of the Millennial Temple that can be

measured. For the purpose of this study, we will focus on the
gate to the Holy of Holies. As mentioned earlier, the Sephirah
of Tipheret is often associated with the concept of "gate,"
particularly on the side of the east as is the entrance to the
Holy of Holies.

The dimensions of this gate are given as six cubits by seven

cubits:

Ezekiel 41:3 - Then went he inward, and measured the

post of the door, two cubits; and the door, six cubits;
and the breadth of the door, seven cubits.

As discussed in our previous studies, the number "6" is closely

associated with the Sephirah of Tipheret. i.e., Tipheret
represents the Vav ("V") in YHVH, which has a numerical value
of six. Tipheret is also sixth Sephirah and represents the
synthesis of the six Sephirah of Ze'er Anpin (Chesed, Gevurah,
Tipheret, Netzah, Hod, Yesod), when they are not united with
Malkhut, the last of the "lower seven" Sephirot.

The number "7" in Gematria is associated with "completion,"

This occurs when Ze'er Anpin (specifically Tipheret), is joined
with its bride, Malkut, thus completing the unity of the lower
seven Sephirot.

Thus, the gate to the Holy of Holies in the Millennial Temple is

representative of the final union between the groom (Tipheret)

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 11 of 13

and bride (Malkhut). This is reflected in the dimensions of the

gate, which are 6 cubits (representing Ze'er Anpin, the
incomplete arrangement), by 7 cubits, (representing the
completed arrangement that includes the bride,
Malkhut/Shekinah).

Besides their association with the union of Tipheret and

Malkhut, the numbers 6 and 7 are also important in term of
their product. The product of 6 and 7 (6 multiplied by 7) is 42, a
number which we have already discussed the importance of in
an earlier study, as Tipheret is linked to the "Forty-two letter
name of God."

(Recall the "frustration" of the Shekinah mention above in,

Midrash Rabbah - The Song of Songs I:41, which depicts the "42"
legs of the journey outside of the land.)

As mentioned earlier, the Sephirah of Tipheret is associated

with the idea of a "gate" one must pass through to move
upward spiritually. Recall also, that Tipheret is the Sephirah of
Truth. (i.e., You can fool yourself as to who you think you are
at the ego-level of Yesod, but you won't fool God at Tipheret!)

The Talmud and Zohar pulls these themes together in these

passages:

Talmud - Mas. Kiddushin 71a - The forty-two lettered

Name is entrusted only to him who is pious, meek,
middle-aged, free from bad temper, sober, and not
insistent on his rights. And he who knows it, is
heedful thereof, and observes it in purity, is beloved
above and popular below, feared by man, and inherits
two worlds, this world and the future world.

Zohar 3:256b - This is the gate to Hashem, the

righteous walk through it.

As Tipheret in Azilut is also the Head of Creation (the Keter of

Beriah) in Metatron, the Forty-two letter name is directly tied
to creation and to Metatron:

Soncino Zohar, Bereshith, Section 1, Page 30a - AND

THE EARTH WAS VOID AND WITHOUT FORM. This

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 12 of 13

describes the original state-as it were, the dregs of ink

clinging to the point of the pen-in which there was no
subsistence, until the world was graven with forty-two
letters, all of which are the ornamentation of the Holy
Name.

Soncino Zohar, Bereshith, Section 1, Page 16a - Up to

this point only extend the allusions to the Most
Mysterious who carves out and builds and vivifies in
mysterious ways, through the esoteric explanation of
one verse. From this point onwards bara shith, “he
created six”, from the end of heaven to the end
thereof, six sides which extend from the supernal
mystic essence, through the expansion of creative force
from a primal point. Here has been inscribed the
mystery of the name of forty-two letters.

Soncino Zohar, Bereshith, Section 1, Page 8b - “And in

the Egyptian's hand was a spear like a weaver's beam” (I
Chr. XI, 23). This alludes to the divine rod which was in
Moses’ hand, and on which there was engraved the
divine ineffable Name radiating in various combinations
of letters. These same letters were in possession of
Bezalel, who was called “weaver”, and his school, as it is
written: “Them hath he filled with wisdom of heart...
of the craftsman and the skilled workman, and the
weaver, etc.” (Exod. XXXV, 35). So that rod had
engraved on it the ineffable Name on every side, in
forty-two various combinations, which were illumined
in different colours.

Soncino Zohar, Bereshith, Section 1, Page 27a -

Similarly, the study of the Talmud is bitter compared
with that of the esoteric wisdom, of which it is said,
“And God showed him a tree” (Ibid.); this is a tree of
life, and through it “the waters were sweetened”.
Similarly of Moses it is written, “And the staff of God
was in his hand.” This rod is Metatron, from one side
of whom comes life and from the other death.

In summation, this gate to the Holy of Holies in the Millennial

Temple, is equated with the forty-two letter Name of God and

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007
Mysteries of the Temple Page 13 of 13

with Metatron, who is the Divine Son. Those who walk through
this gate (Zohar 3:256b - above) enter eternity with God.

Again, Yeshua spoke of Himself in these kabbalistic terms:

John 10:7-9 - Therefore Yeshua said again, "I tell you the
truth, I am the gate for the sheep. All who ever came
before me were thieves and robbers, but the sheep did not
listen to them. I am the gate; whoever enters through me
will be saved. He will come in and go out, and find pasture.

As the forty-two letter Name is also associated with advent of

creation (which "groans" for tikkun/restoration - Romans 8:22),
the "completed gate" of Ezekiel's Temple reflects this state of
restored creation.

1. Secrets of the Future Temple (Mishkney Elyon), by Rabbi Moshe Chaim

Luzzatto, translated by Avraham Yehoshua ben Yakov Greenbaum, The
Temple Institute and Azamra Institute, Jerusalem, 2000, p. 41.

Click here to send us a question or comment on this part of the

study!

RETURN TO THE REVELATION INDEX

http://www.yashanet.com/studies/revstudy/rev6h.htm 9/1/2007