This is a rudimentary translation of articles from my book “Touching the Sacred” While it is far from ideal, it serves a purpose given the significance of the topic and the distinctiveness of the information contained. I have chosen to publish it in its current state, with the hope that a more refined translation will be available in the future.
Sacred Geography and Topography of Jerusalem
One of the reasons why Jerusalem evokes profound religious sentiments is due to its geographical and topographical attributes, which align with the characteristics of sacred places. As explored in this chapter, Jerusalem’s topography notably embodies the archetype of a circle. Situated within a geological and topographical crater, the city is enveloped by mountains, as it has been aptly described, “Jerusalem has mountains around it.” The old city finds itself nestled within a valley, encircled by these mountains, with a central hill at its core. This arrangement imparts an amphitheater-like quality to Jerusalem, reminiscent of other sacred cities across the globe, including Mexico City, Rome, Kathmandu, and others.
My research indicates that the archetype of the circle enhances the sense of the Sacred. The circular topographical structure of Jerusalem directs one’s focus inward, with the reflection from the surrounding mountains prompting introspection. Consequently, individuals find themselves with two paths: upwards or downwards. Jerusalem embodies a duality; on one hand, it is a celestial realm where angels descend and ascend, where great prophets like Jesus and Muhammad ascended to heaven in vision, and where the Temple once stood. On the other hand, Jerusalem is marked by strife and bloodshed, reminiscent of the sacrifices made to Moloch in ancient times, and where lives are still sacrificed daily on the altar of blind hatred. In essence, Jerusalem embodies both heaven and hell. In fact, the Hebrew name for hell, “Gehinnom,” derives from the name of one of the valleys surrounding the old city, where human sacrifices were once performed.
The unique topographical layout of Jerusalem, characterized by its encircling mountains, was shaped by the redirection of the Kidron wadi, which originally flowed westward. This redirection occurred due to the Syrian-African Fault, which created the low valley leading to the Dead Sea, diverting the flow towards it and resulting in a crater-like formation similar to those found in the Negev, albeit less pronounced due to Jerusalem’s non-desert environment. As the Kidron stream carved into the land, it exposed ancient rock layers, including the foundational rock on the Temple Mount. Consequently, the composition of the rock and soil surrounding Jerusalem differs from that within the city itself. This geological activity also led to the emergence of a significant water source in the Kidron Valley – the Gihon spring – which played a vital role in sustaining a nearby settlement. Furthermore, Jerusalem lies at the lowest point along the watershed line of the mountain range, enabling water to be channeled from the higher mountains of Bethlehem and Hebron to the south, contributing to its water supply.
My contention is that the distinctive topography of Jerusalem, characterized by its enclosed circular valley and its strategic position along the watershed line of the Judean mountains, along with its unique geological composition differing from its surroundings, alongside other geographical features and celestial alignments we will discuss further, contributed to the designation of Jerusalem as a sacred site even during Canaanite times. While no Temple stood on Mount Moriah prior to Solomon’s era, there is a credible basis for positing it as a center of worship centered around the Foundation Rock atop the hill. The exceptional geographical attributes of the area rendered it sacred.
If we go down to the details of the bowl shaped valley (the so-called Sacred basin), inside which the temple was built, we will discover interesting things. To begin with, if we connect the mountain peaks around the temple mount, an amazing thing is revealed: the lines connecting Mount of Scopus summit and Abu Tor, the Mount of Olives summit and Rehavia, Mount Batn al-Hawa and the French hill, Ammunition Hill and the Natziv Palace, all this lines intersect and meet exactly at the location of the Dome of the Rock (Mount Moriah), they form octagonal star oriented towards the cardinal points. Surprisingly, this octagon is exactly the octagonal shape of the Dome of the Rock, and the dome above it emphasizes the centrality of the place.
The sacred architecture of the Dome of the Rock warrants a separate discussion, yet it is intricately linked to its specific setting and precise location, which is anything but arbitrary. This reinforces the contention that the Temple structure was erected precisely where the Dome of the Rock stands today. The entirety of the valley’s structure corroborates this, thereby designating the entire valley (city) as part of the Temple.
However, this is merely one facet of the topography and sacred geography of Jerusalem. If we examine the orientation of the Dome of the Rock in relation to the summit of the Mount of Olives, which also features a prominent rock revered in Judaism’s past and now in Christianity, we discover that the Foundation Rock on the Temple Mount and the rock on the summit of the Mount of Olives align precisely in an east-west orientation. This alignment, known as the “Messianic” line, serves as the primary energy conduit of Jerusalem. It earns its title because along this line, it is believed that the Messiah will come, accompanied by the resurrection of the dead at the end of time. Additionally, this line corresponds to the splitting of the Mount of Olives as prophesized in Zechariah 14:4, which states, “On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south.”
The direct alignment between the rock atop the Mount of Olives and the rock atop Mount Moriah bisects the circular valley precisely at its midpoint. This alignment, oriented east to west, becomes activated during the equinoxes when the sun rises above the Mount of Olives. Thus, within the sacred geography of Jerusalem, we observe an interplay between a straight line—the Messianic line—and a circle, represented by the bowl-shaped valley encompassing the Old City. The Messianic line symbolizes the masculine element fertilizing the circle of Jerusalem, a sacred arrangement echoed in other revered sites around the world and even manifested in artificial structures like ancient stone circles.
The selection of temple locations in the ancient world adhered to several guiding principles. Firstly, the chosen site needed to possess unique features of the land that embodied archetypes of the Sacred. Secondly, it required a setting oriented towards the heavenly bodies, particularly the sunrise and sunset on significant days of the year such as solstices and equinoxes. A temple served as a nexus between heaven and earth, thus necessitating alignment with both terrestrial and celestial elements. In alignment with this ethos, some of the earliest sacred sites globally were expansive stone circles situated in distinct locations upon the earth. These circles were not only oriented towards prominent mountains and the surrounding landscape but also aligned with the sunrise and sunset during pivotal times of the year.
These principles were also integral to the construction of the earliest cities and temples. For instance, when the Egyptian King Akhenaten sought to establish a new capital, he embarked on a journey along the Nile. His quest led him to a location where the river bends, accompanied by a semi-circular valley to the east. Within the rock walls encircling the valley, he discerned an aperture resembling the Egyptian hieroglyph for “horizon,” which held significant religious symbolism. On a particular day of the year, at dawn, Akhenaten observed the sun rising through this opening. This celestial alignment prompted him to select Tel el Amarna as the site for his new capital.
The establishment of a new capital inherently involved the construction of temples dedicated to the gods. In the case of Akhenaten, who venerated the sun god Aten, he named the city Akhetaten, signifying the Horizon of Aten. This city became the new religious center of Egypt, despite lacking historical or religious significance prior to its founding. Akhenaten’s selection of the location was guided by a combination of geographical and astronomical elements he observed, which imbued the site with a sense of sacredness.
Similarly, I propose that King David chose Jerusalem as the new capital and the site for the future Temple based on a similar process. He recognized the significance of the city due to its unique combination of geographical and astronomical features. Just as Akhenaten’s discovery led to the establishment of Akhetaten, David’s recognition of Jerusalem’s sacred qualities prompted its selection as the religious and political center of ancient Israel.
David, originally a shepherd from Bethlehem, likely roamed the Jerusalem area with his flock, where Mount Moriah likely captured his attention as a place of profound spiritual significance. It is plausible that he sensed a connection to the sacred at this location, prompting him to choose Jerusalem as his capital and Mount Moriah as the site for the future Temple. Undoubtedly, there were pragmatic political motives for selecting Jerusalem as the capital as well. David sought to unify the land, necessitating a neutral location that wouldn’t be associated solely with the tribes of Ephraim to the north or Judah to the south. Jerusalem, situated centrally and belonging to neither tribe, fulfilled this requirement perfectly.
However, alongside these practical considerations, it’s conceivable that David was drawn to Jerusalem for its mystical, religious, and archetypal significance. Perhaps his prophetic insight allowed him to tap into the forgotten sacred history of Jerusalem, recognizing it as a place of creation and pivotal biblical events such as Isaac’s sacrifice. Jewish legends even speak of a secret scroll deciphered by David with the guidance of the prophet Samuel. According to Kabbalistic teachings, David’s understanding of the importance and holiness of Mount Moriah was enhanced by divine revelation, aided by the Shekinah. One could speculate that David’s perception of the sacred characteristics inherent to the location played a significant role in his decision-making process.
The sacredness of Jerusalem is not only evident in its orientations and topographical structure but also in the components of the Temple site itself. Mount Moriah boasts a rare combination of geographical features that enhance its sacred aura. At its summit rests a large rock with a cavern within, while at its base flows a pulsating spring. These elements—mountain, rock, cave, and spring—are foundational archetypes of sacred places across cultures.
Rocks hold deep symbolic significance in various cultures, particularly in the Land of Israel, often representing divinity. Water, on the other hand, symbolizes life, especially when it flows from a rock. The presence of a vibrant spring beneath Mount Moriah, upon which a prominent rock stands, evoked ancient legends linking the rock to the source of all groundwater in the world, fostering a sense of spiritual connection. The existence of a cave atop a mountain is relatively rare, reminiscent of Moses’ encounter with God in the cleft of a rock on Mount Sinai. Furthermore, the presence of caves and entrances to the underworld, coupled with its orientation towards the sunrise over the Mount of Olives, makes the temple site a world axis, serving as a nexus connecting the Underworld and earthly realms to the Sky.
As I mentioned earlier, rocks symbolize divinity due to their eternal nature—they do not decay or undergo change, much like bones, which represent the enduring essence of ourselves after death. Consequently, in the Holy of Holies of Canaanite temples preceding the Temple in Jerusalem, representations of deity were often crafted from stone. Additionally, throughout the land, standing stones were consecrated in open places. My argument emphasizes that it is impossible to comprehend the selection of Mount Moriah as the site for the Temple without acknowledging the significance of the Foundation Rock beneath the Holy of Holies. This rock serves as an integral part of the sacred architecture, embodying the enduring and eternal nature attributed to divinity by ancient cultures.
According to legend, the Foundation Rock represents merely the visible pinnacle of an extensive rock glacier. Beneath it lies the purported source of all the world’s water, with subterranean rivers flowing in all four directions from beneath the Rock (that is connected to all other rocks on the planet). These four rivers are traditionally identified as the Gihon, Pishon, Tigris, and Euphrates. The Gihon and Pishon are commonly equated with the Blue Nile and the Taqza River in Ethiopia, while the Euphrates and Tigris span from Turkey to Iraq. Geographically speaking, the Foundation Rock lies at the midpoint between Ethiopia and Iraq, serving as the most central point of the Fertile Crescent.
In fact, if we were to merge all the land masses of the world—attaching the Americas to Europe and Africa, and Australia to Asia—and determine the center of this consolidated land mass, we would find it located in Jerusalem. If we consider the Earth as a living organism, as proposed by the Gaia theory, then the ancient belief that Jerusalem is the navel of the Earth holds merit. Situated near the Syrian-African rift, often regarded as the Earth’s womb, and adjacent to the Dead Sea—the planet’s lowest point—Jerusalem occupies a significant geographical position.
The Syrian-African rift, stretching over 6,000 kilometers, akin to the Earth’s radius, holds immense historical and cultural significance. It is the region where the first humans emerged, alongside the birth of the first villages and cities. Moreover, it served as a crucible for the development of advanced forms of thought and religions, evidenced by the cultural and religious centers that arose within its vicinity, including Egypt, Mecca, Sinai, and Jerusalem.
According to alternative theories, the Earth is traversed by a network of energy lines, with Jerusalem serving as a crucial intersection in this regard. Regardless of the interpretation, Jerusalem holds profound significance. Admittedly, in today’s world, it may be challenging to perceive this significance, particularly amidst the pervasive energies of fear and hatred that saturate what is deemed the “most Sacred” place on Earth. However, in ancient times, when the atmosphere was unpolluted by electromagnetic transmissions and life moved at a slower pace, Undoubtedly, Mount Moriah was recognized as a site imbued with sacred presence, long before David selected it as the location for the Temple.
King David
In the Torah, God requests the construction of a sanctuary in a location He will designate. However, this selection is ultimately made by humans, with King David identifying Jerusalem as the site for God’s Temple. According to Kabbalistic teachings, each sefirah (aspect of divine energy) is symbolized by a human figure, with the lowest sefirah of Malkhut (Kingship) personified through King David. David, connected to the Holy Spirit and the Shekinah energy, is the first to acknowledge Jerusalem’s inherent sanctity, transcending both time and place. It is his prophetic insight that leads him to choose Jerusalem as Israel’s capital and the site for constructing a lasting dwelling for God.
In Jewish tradition, during David’s initial escape from King Saul’s fury, he found refuge with the prophet Samuel. Together, these spiritual titans explored the Torah’s deeper significance, drawing on the prophetic spirit to uncover, particularly within the Book of Joshua, hints of the sacred site chosen by God for His dwelling and the construction of the Temple. They unearthed the venerable history of Mount Moriah as the genesis of the world’s creation, the location where Adam and Eve resided post-Eden, the site of Isaac’s sacrifice, Jacob’s ladder, among other events.
In a notable episode from David’s life, when he escapes Jerusalem due to his son Absalom’s rebellion, the high priest Zadok offers to accompany him, proposing to bring the Ark of the Covenant along. However, David insists that the Ark should remain in its tent in Jerusalem, asserting its rightful place. Even at this early juncture, prior to the Temple’s construction, David recognizes Jerusalem as the exclusive home for the Ark of the Covenant. Consequently, he views Jerusalem as the sole site for complete divine worship, regardless of whether the worship is conducted by him or those who oppose him. This incident illustrates that, in David’s perspective, the sanctity and status of Jerusalem surpass his own significance as king.
David initially ruled from Hebron, where, as described in the Book of Zohar, he connected with the three patriarchs, becoming the fourth link in the chain, one of the four pillars of the Merkava (chariot). It’s noteworthy that Hebron is the only location in the Judean Mountains that shares geographical and topographical characteristics with Jerusalem, including a circular layout. This detail underscores a profound intrinsic relationship between Hebron and Jerusalem.
After uniting the northern tribes under his rule, David captures Jerusalem from the Jebusites, establishing it as the capital of the United Kingdom. He relocates the Ark of the Covenant to Jerusalem from Kiryat Ye’arim, setting up a tent for it on Mount Moriah. At this time, the Tabernacle, where sacrificial rites were performed, is separated from the Ark of the Covenant’s location, a division that occurs after the Ark is captured by the Philistines. While the Tabernacle was stationed in Gibeon, lacking the Ark, this arrangement permitted sacrifices to be conducted at various locations throughout the country. The reasons behind not returning the Ark of the Covenant from Kiryat Ye’arim to the Tabernacle in Gibeon, a matter of several kilometers, remain unclear.
Upon ascending to the throne, King David constructs a palace for himself in Jerusalem and contemplates building a temple for God, reflecting, “Here I am, living in a house of cedar, while the ark of God remains in a tent” (2 Samuel 7:2). Seeking divine approval through the prophet Nathan, the response he receives is twofold: initially, God appears to reject the idea, emphasizing His presence in a tent without having requested a permanent dwelling. However, God then reassures David, promising that his lineage will endure eternally, ensuring peace and justice in Israel. Subsequently, God concedes to the concept of a temple but specifies it must be erected by one of David’s descendants, who will be regarded as God’s son, with God acting as his father. This future builder, tasked with constructing a temple for God’s name and securing God’s kingdom indefinitely, is ultimately revealed to be Solomon.
David is denied the permission to construct a temple for God because, as he himself explains in the Book of Chronicles, he is a “man of bloodshed.” However, David is granted a visionary glimpse of the Temple, and it’s suggested he might also receive a secret scroll from the prophet Samuel containing the design of the sanctuary. This scroll is believed to trace back to the era of Moses’ ascent to Mount Sinai. David shares with Solomon the blueprint of the Temple as envisioned through his prophetic insight, lays out preparations for its construction, and, according to subsequent traditions, even initiates the groundwork by excavating the foundations, demarcating the sacred area, and consecrating it.
David prepares the “place of the Shekinah,” the “Ezra” – the courtyard area of the Temple, echoing a tradition observed in the construction of other ancient temples, where the first step involved marking and preparing the land, plowing it, and establishing its boundaries as a means of consecrating the site. Following these rituals, the Temple area was deemed pure and suitable as a dwelling for the deities. Similarly, the courtyard of the Temple, akin to that of the Tabernacle, was regarded as a sanctified space where the impurity associated with death was strictly prohibited. David consecrated the Ezra, the newly established seat of the Shekinah, not only on the surface but also beneath the ground, reaching down to the depths of the abyss. In doing so, he authored one of the Psalms, specifically Psalm 11, which proclaims: “The Lord is in his holy temple; the Lord is on his heavenly throne. He observes everyone on earth; his eyes examine them.” (Psalms 11:4)
The significance of Jerusalem and David’s connection to it is highlighted in the narrative concerning the threshing floor of Araunah the Jebusite (2 Samuel 24; 1 Chronicles 21). This story unfolds with a devastating plague afflicting the Israelites, resulting in the loss of thousands of lives, a direct consequence of David’s decision to conduct a census of the Israelites, defying God’s explicit instruction against such an act. The Chronicles account reveals that, following the onset of the plague, an angel of God was dispatched to destroy Jerusalem. David, witnessing the angel poised between heaven and earth, sword in hand, implores God for mercy. In response to David’s prayers, God relents and, through the prophet Gad, instructs David to erect an altar at the site of Araunah the Jebusite’s threshing floor, an act that halts the plague. The enduring merit of Isaac, traditionally considered to have been offered in sacrifice at this location, intercedes on behalf of the people during their time of distress. This incident solidifies Jerusalem’s status as the chosen place, underlining its deep-rooted spiritual significance.
The encounter with the angel at Araunah the Jebusite’s threshing floor is marked by a shared vision between Araunah and David, as both behold the angel. David approaches Araunah to purchase the site, though Araunah initially offers it at no cost. David insists on paying and proceeds to build an altar there. Following this act of devotion, fire descends from heaven, signaling divine acceptance, and the angel sheathes his sword, indicating the cessation of divine wrath. At this time, the Tabernacle was located in Gibeon. David refrains from going there, deterred by the fear of the angel, an emotion that resonates with the biblical Jacob’s experience during his dream, highlighting a profound sense of awe and trepidation. This encounter epitomizes the concept of the Mysterium Tremendum, as described by Rudolf Otto—a profound encounter with the wholly other that is both terrifying and awe-inspiring. This notion of encountering something both powerful and overwhelming echoes the fear and reverence experienced by the Israelites at Mount Sinai and by the prophets during their divine revelations, underlining a consistent theme of fear and awe in the presence of the divine.
The encounter with God’s angel at Mount Moriah unveils it as a location with a gateway to heaven, marked by the presence of an angel wielding a drawn sword, and the descent of fire from the sky, making it an ideal site for temple sacrifices. This event casts Jerusalem as a place of deliverance (from illness), compassion, and thus a conduit to salvation, where extraordinary occurrences, reminiscent of the Garden of Eden, transpire. Essentially, the episode at Araunah the Jebusite’s threshing floor underscores Jerusalem’s sanctity, designating it as the appropriate location for erecting a temple to supplant the now obsolete Tabernacle in Gibeon. The subsequent chapter in Chronicles further details the preparations for the temple’s construction.
Indeed, the Torah does not explicitly command the construction of a Temple, but rather a Tabernacle, with no specific mention of building a temple in Jerusalem. Jerusalem itself is not referenced in the Torah and gains significance only with King David. The directive given in the Torah is for the children of Israel to establish a house for God in a location of His choosing upon their arrival in the promised land. It is through King David that God designates Jerusalem as His dwelling place.
Expanding on David’s character, it’s notable how he engages with all Israel’s inhabitants. His great-grandmother is Ruth the Moabite, his friend Hushai the Archite comes from the Canaanite population, his priest Zadok is likely of Jebusite origin, and one of his wives, Maacah, is the daughter of King Geshur. David seeks asylum among the Philistines and elsewhere. Another hallmark of David’s life is his familiarity with the land’s geography. He spends considerable time in Philistine territory, the Judean Desert, Transjordan, and the southern Hebron mountains, among other places. As a shepherd from Bethlehem, he likely roams extensively in search of grazing for his sheep, and as a mercenary, he offers his services broadly.
David is characterized as having red hair and being full of vitality, traits that reflect his involvement in all aspects of life. He possesses a certain “natural savage” quality, a proud sense of strength and freedom that distinguishes him from the prevailing attitudes of alienation and defensiveness before his time. Concurrently, David holds a belief in a force greater than himself that steers one’s fate. This belief is evident when, during his retreat from Jerusalem, Shimei son of Gera ridicules him. David endures the taunts and instructs his warriors to spare the man, attributing Shimei’s actions to divine inspiration, suggesting that God is speaking through him.
It is precisely this liberated individual, guided by inspiration and the Shekinah, who believes deeply in destiny and the existence of a power greater than himself, who acts on behalf of God without limitations, chosen to establish Jerusalem as the eternal capital of the Jewish people. He builds a permanent center for the nation that is not just political but also religious-spiritual. David manages to focus on what his spiritual heart dictates, expressing it as: “Create in me a pure heart, O God, and renew a steadfast spirit within me.” (Psalms, 51:12). This connection to the heart facilitates a connection with God.
In terms of geography, Jerusalem is often referred to as the navel of the land. If one views the territory of Israel as a living entity, Jerusalem indeed holds the central position, akin to the navel. Yet, from a spiritual viewpoint, Jerusalem is more fittingly seen as the heart. This is rooted in David’s choice to make Jerusalem the nation’s capital, a decision deeply influenced by his connection to his spiritual heart. The transfer of the Ark of the Covenant to Jerusalem, along with the temple’s construction by David and Solomon, cemented its status as the land’s pure heart. This spiritual heart is continuously revitalized through the Levites and Priests’ daily practices of sacrifice and worship.
Some argue that David was a pure soul brought into the world to unveil the mystery of the Temple in Jerusalem, suggesting that all the blood he shed should be seen as sacrifices made for God. They reason that had he been the one to build the temple, it would have stood indestructible, existing eternally, making its destruction impossible. Despite not having built the Temple himself, David exposes the essence of Jerusalem and forges an indissoluble triple bond among the Davidic dynasty, the Jewish people and their religion, and Jerusalem itself. This connection is physically manifested during David’s reign, a period in which the Kingdom of Israel saw its greatest territorial expansion.
The transfer of the Temple mission to Solomon
In the Book of Chronicles, we learn that King David assembled the people of Israel in Jerusalem to share his intention to construct a temple for God. He recounts how God instructed him that it would not be he, but his son Solomon, who would build the temple. David blesses Solomon, urging him to heed God’s voice and undertake the construction of the Temple. He consecrates Solomon to God, entrusting him as a son to God’s guidance, and encourages Solomon with the assurance that God will endow him with wisdom and understanding. David foretells a reign of peace and tranquility across the land during Solomon’s time, emphasizing that adherence to God’s commandments would ensure the everlasting rule of Solomon’s descendants.
David hands over to Solomon all the resources he had amassed for the Temple’s construction, including contributions of gold, silver, bronze, and precious stones from the people. He also passes on the divine instructions for building the Temple, which he received through prophetic insight (and possibly a secret scroll), and encourages Solomon to proceed with the construction with the support of the Priests and the populace. This includes transferring the Tabernacle’s vessels and the Ark of the Covenant to the new Temple. Following this, David offers a blessing to God in the presence of all the assembled people, proclaiming: “Yours, Lord, is the greatness and the power and the glory and the majesty and the splendour, for everything in heaven and earth is yours. Yours, Lord, is the Kingdom; you are exalted as head over all.” (1 Chronicles 29:11).
David’s words encapsulate the structure of the spiritual realms, as within his proclamation can be found the names of the seven lower Sefirot of the Tree of Life, referred to as “Za’ir Anpin”. These are: Chesed (greatness), Din (power), Tiferet (glory), Netzach (majesty), Hod (splendour), Yesod (all that is in heaven and on earth), and Malkhut (the Kingdom). According to one interpretation, this allusion points to David’s inherent limitations and the true reason he was not the one to build the Temple. It suggests that David’s essence embodies the first seven lower Sefirot, yet he lacks a connection to the three higher energies: wisdom, understanding, and Keter (crown).
David establishes the Kingdom, and as a ruler and individual, he personifies the energy of Malkhut (Kingdom), the lowest Sefirah, which channels the six Sefirot above it. Thus, he is connected to “Za’ir Anpin” — the smaller countenance, composed of the seven lower Sefirot of the Tree of Life. However, for a continuous and evolving connection with God, one requires the influence and directions of the three higher Sefirot: Keter (Crown), Hochma (Wisdom), and Bina (Understanding), collectively known as “Arich Anpin” — the greater countenance. God sought someone who could tap into these three higher Sefirot to build His house, someone endowed with wisdom and understanding, who is as a son to God. Solomon was this person.
King Solomon
In Jewish tradition, the practices of Gematria (assigning numerical value to words based on their letters) and Anagrams play a crucial role, uncovering hidden meanings and secrets within names and letters through their numerical values and the rearrangement of letters. The name Solomon, when analyzed in Hebrew, can be rearranged to allude to Moses, with the addition of the letter “L” (which translates to “to” in Hebrew), signifying a connection: “Solomon” to “Moses”. This link suggests that just as Moses was the architect of the Tabernacle, the essence of his soul, reincarnated in Solomon, was destined to build the Temple. It’s during the eras of Moses and Solomon that individuals endowed with wisdom, understanding, and knowledge come to the fore: Bezalel ben Uri in Moses’ time and Hiram Abiff, the son of a widow from the tribe of Naphtali, in Solomon’s.
The Jewish sages teach that Solomon inherited from David the scroll of the Temple, a document detailing the blueprint for the Temple’s construction, handed down from Moses to Joshua, then to the elders, and finally to Samuel. This scroll, revealing the comprehensive design of the Temple as disclosed on Mount Sinai, ensures that the dimensions of the first Temple are both definitive and mystically significant. David initiated the process by marking and excavating the Temple’s foundations, whereas Solomon was responsible for erecting the edifice. The fourth year of Solomon’s reign coincides with 480 years post the Exodus from Egypt, equating to 12 cycles of 40 years. This extended duration served to expiate the tribes’ sins, setting the stage for the next phase in the world’s redemption and affirming the Jewish people’s role as the elect, tasked with constructing the Temple. The timing of Solomon as the Temple’s builder, rather than David, is attributed to the necessity of awaiting 480 years, a period also mirrored between the construction of the first and second Temples. This symmetry uncovers the precision of the divine blueprint for the world.
Solomon’s construction of the Temple was his most significant achievement and the very purpose of his existence. This act symbolized the culmination of Creation and marked a crucial phase in the process of Tikkun Olam, the world’s rectification. The Temple erected by King Solomon stood as the most magnificent structure of the ancient world, embodying the zenith of Creation—a complete human dwelling and a marvel of splendor. The original sin brought about hunger, suffering, extreme weather conditions, harm, and sorrow. Yet, within the Temple’s walls, daily miracles occurred, alleviating hunger and thirst, providing healing and inspiration, and manifesting a slice of heaven on earth. The Temple served as a portal to the Garden of Eden, establishing a realm where death held no dominion. In accordance with the laws of purity, anyone carrying the impurity of death was barred from the Temple courtyard, ensuring an atmosphere filled with life, song, and joy.
Revisiting the historical context: Solomon, son of Bathsheba and David, governed a united Israel for four decades. His rule was characterized by profound diplomatic relationships, notably with Egypt and the Phoenician Kingdom of Tyre. Through his marriage to the Pharaoh’s daughter, Solomon not only solidified this bond but also erected a palace for her in Jerusalem. His era further benefited from a strategic and economic alliance with Tyre (Sidon), reinforced by Solomon’s marriage to a Phoenician prince, among numerous others from various nations, as stated: “King Solomon, however, loved many foreign women besides Pharaoh’s daughter—Moabites, Ammonites, Edomites, Sidonians and Hittites” (1 Kings 11:1)..
Until Solomon’s reign, the Israelites had not undertaken the construction of Temples or monumental buildings. They lacked the necessary knowledge, engineering capabilities, and organizational skills for large-scale temple construction. Additionally, there was not a prevailing religious belief in the concept of God residing in a permanent dwelling. Consequently, the Tabernacle in Shiloh, as well as those in Nov and Gibeon, were constructed without permanent roofs, reflecting this absence of permanence.
Contrastingly, in neighboring regions, particularly in Egypt and Phoenicia, there was a well-established tradition of temple construction. Given that King Solomon was renowned as the wisest man on earth and was fluent in seventy languages, it’s plausible that he drew upon external expertise for the Temple’s construction, including organizational skills, technological capabilities, and religious concepts. Chief among his allies was King Hiram of Tyre, who supplied both materials and craftsmen for the project, as detailed in the Bible. Additionally, it seems Solomon may have also been influenced by the existing sacred architecture knowledge from Egypt, Mesopotamia, and other parts of the Fertile Crescent.
The origins of Solomon’s knowledge of seventy languages remain ambiguous. It’s uncertain whether he traveled to other nations as a youth or if scholars came to the palace to educate him. This educational exchange could have extended to the ancient wisdom of sacred architecture. For Solomon to comprehend the crafting of the Temple’s vessels, he would have needed to delve into the mysteries of alchemy. Alchemists traditionally conducted their metallurgical work deep within the earth, where cosmic energies are undisturbed. These subterranean spaces, being isolated and free from energetic contamination, were considered ideal for the alchemical process of transmuting base metals into gold.
The metal vessels for the Temple were crafted uniquely, leveraging special techniques. Among all locations in the region, the Jordan Valley near Jericho stands out as exceptionally suitable for the magical alchemical processes involved in creating sacred vessels. This area, being 300-400 meters below sea level, benefits from an extra layer of atmospheric insulation against cosmic radiations. Indeed, it is recorded that King Solomon chose this very site for the casting of the Temple’s vessels, as stated: “In the plain of the Jordan, the king cast them, in the clay ground between Succoth and Zarethan.” (1 Kings 7:46).
The influence of alchemy on the Temple’s construction is notably seen in the deliberate avoidance of iron, due to its association with warfare and the planetary influence of Mars. Instead, Solomon secures a miraculous entity known as the “Shamir worm,” utilized for its precision and speed in cutting stones. There are varied accounts regarding the Shamir’s origin: some suggest Solomon brought it from heaven, while others link it to Egypt. The Shamir worm is credited with cutting the tablets of the covenant, the stones for the breastplate, among other sacred items. This leads to speculation about whether knowledge and tools, preserved from the time of the Exodus to Solomon’s era, were initially acquired by the Israelites from Egypt.
The influence of Phoenician and Canaanite architecture is evident in the Temple Solomon built. Archaeological findings suggest that Phoenician temples, like the one in Tel Tayinet in northern Syria, share architectural similarities with Jerusalem’s Temple. Salim George Khalaf has noted that Jerusalem’s Temple bore resemblance to the Temple of Malkerat in Tyre, constructed by Hiram—a structure of great splendor mentioned by Herodotus. Similarly, early Canaanite temples within Israel, such as the Temple of the Orthostates in Hazor, featured a tripartite division into an entrance, main hall, and Holy of Holies, a layout that parallels the structural organization of Solomon’s Temple.
King Hiram of Tyre, as documented in the Bible, reigned from 970 to 936 BC. He elevated Tyre to a regional superpower, overtaking the influence of neighboring Sidon, and initiated an extensive colonial venture across the Mediterranean, founding cities such as Carthage. Hiram was an ally first to David and then to Solomon. Together, they enhanced the port of Etzion Geber on the Red Sea (near modern-day Eilat), fostering trade links with Ethiopia, Yemen (the biblical Ophir), and potentially even with India.
Hiram assisted David in constructing his palace in Jerusalem by providing cedar wood and stone artisans. The account of Hiram’s support for David is introduced with the intriguing phrase: “And Hiram king of Tyre sent messengers to David” (2 Samuel 5:11), leading to speculation about the identity of these “messengers.” The subsequent verse deepens the intrigue: “And David knew that the LORD had established him as king over Israel” (2 Samuel 5:12), suggesting that Hiram’s assistance was interpreted by David as divine affirmation of his kingship. Consequently, David expanded his family, taking more wives and fathering additional children, including Solomon. Upon Solomon’s maturity, Hiram extended his support to David’s son, maintaining the alliance. He provided cedar and cypress wood for the construction of the Temple, thereby blessing the endeavor.
Besides Hiram, King of Tyre, Solomon received assistance from another Phoenician, the craftsman Hiram Abiff. Described as the son of a widow, Hiram Abiff is noted for his “wisdom and understanding” and is thought to be Jewish through his mother’s lineage. As detailed in the Book of Chronicles, Hiram Abiff was a gifted artisan dispatched to Solomon by King Hiram of Tyre. He excelled in working with gold, silver, bronze, iron, and textiles in purple, crimson, and blue. He was also adept at engraving various designs, making him a pivotal figure in the construction of the Temple due to his diverse skills (2 Chronicles 2:6).
While not explicitly mentioned in the Bible, it’s conceivable that Solomon also garnered support for the Temple’s construction from Egypt. His father-in-law, Pharaoh Siamun, was renowned for his temple constructions, having refurbished the Temples of Amun in Memphis and Tanis. Siamun even conquered Gezer from the Philistines and gifted it to Solomon as part of the marriage dowry, mirroring Solomon’s gesture of gifting cities in Galilee to Hiram, King of Tyre. Solomon is known to have built a palace for Pharaoh’s daughter in Jerusalem, leading to speculation about whether he also constructed a temple for her, and if the design of Solomon’s Temple was influenced by the architectural principles of Egyptian temples. Even if the influence wasn’t direct, the structure of the Tabernacle—and by extension, Solomon’s Temple, which followed the Tabernacle’s pattern, utilized the same sacred vessels, and upheld similar worship practices—bore Egyptian influences.
From a religious-spiritual perspective, it’s conceivable that Solomon’s knowledge for constructing the Temple and its vessels was imparted directly by God, or the intelligence inherent in Creation. Solomon’s distinctiveness lay in his wisdom, understanding, and skill, equipping him to receive knowledge from the divine realms directly. This capacity was a result of a divine test: when God asked Solomon what he desired as king, his response was for “wisdom to govern his people.” Pleased with Solomon’s wise and selfless request—not for personal gain but for the ability to lead his people justly—God granted him unparalleled wisdom, understanding, knowledge, and skill. “behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there hath been none like thee before thee, neither after thee shall any arise like unto thee.” (1 Kings 3:12).
Solomon’s acknowledgment of his need for assistance marks the inception of wisdom, and in return, he receives more than he sought. This leads to a question: why are there distinct types of wisdom? Aren’t wisdom and understanding synonymous? It appears not. Wisdom and understanding represent two distinct modes of thought: one emanates from the left hemisphere of the brain, characterized by analytical and logical thinking, while the other arises from the right hemisphere, involving imaginative and associative cognition, grasping one concept through another. One mode revolves around words and numbers, while the other relies on images and visualizations; one is individual, while the other is inclusive. Kabbalistic teachings instruct us to engage in both modes concurrently. As stated in the Book of Creation, the earliest Kabbalistic text, “Understand in Wisdom and be wise in Understanding.” Only the fusion of both leads to divine knowledge and union with God, as “knowledge” denotes unity. Thus, Solomon, Bezalel—the Tabernacle’s builder—and Hiram Abiff, Solomon’s chief aide, must possess both wisdom and understanding. Through this synthesis, Solomon can construct a Temple that is precise in form, dimension, craftsmanship, and reflective of divine perfection.
The fusion of wisdom and understanding facilitates a heightened perception and communion with divine intelligence. Solomon and Hiram Abiff’s possession of wisdom and understanding enables them to discern God’s will and construct a dwelling that serves as an embodiment of the seven energies through which God manifests in this world. Wisdom (Hochma), Understanding (Bina), and Keter constitute the three upper sefirot in the tree of life, symbolizing abstract principles and the manifestation of divinity itself. The seven lower sefirot of the tree of life, through which the upper sefirot manifest in this world, correspond to the seven names mentioned in David’s blessing to Solomon for the Temple’s construction (1 Chronicles 1:29 11). Consequently, David laid the spiritual and physical groundwork for the Temple’s erection, while Solomon possessed the connection necessary to erect the House of God—hence God’s designation of him as “my son.”
According to Jewish Sources, Solomon enlisted 150,000 laborers for the Temple’s construction, which spanned seven years and culminated in its inauguration during Sukkot. The completion of the Temple marked a transformative moment for both the nation and Jerusalem, prompting a grand celebration involving the entire populace. As the cloud that had hovered above the Tabernacle made its way into the Temple, Solomon remarked, “The Lord has said that he would dwell in a dark cloud” (1 Kings 8:12). With this event, a new era dawned for the Jewish people—the period of the First Temple.
According to legend, Solomon possessed extraordinary abilities, including the control of demons and angels, as well as the ability to communicate with animals. He is revered as the author of the Books of Proverbs, Ecclesiastes, and the Song of Songs, the latter being a profoundly mystical and esoteric text symbolizing the love between God and the people of Israel. Solomon’s renowned wisdom attracted visitors from far and wide, including the Queen of Sheba, who journeyed from Ethiopia to witness it firsthand. Through his marriages, diplomatic ties, achievements, and unparalleled wisdom, Solomon emerged as a prominent figure on the international stage, much like his father David. Above all, he is remembered as the visionary builder of the Temple, which stood for four centuries.
Solomon’s building projects in Jerusalem
The Bible describes a complex of buildings constructed by Solomon in Jerusalem, which included not only the Temple but also the House of the Forest of Lebanon, the Hall of Pillars, the Court Hall, the King’s Palace, and the Pharaoh’s Daughter’s Palace. While commentators and scholars debate whether these structures were separate, interconnected, or part of a single edifice, their appearance and purpose remain subjects of speculation. Among these buildings, the House of the Forest of Lebanon stands out as particularly enigmatic. This sizable structure, measuring 50 meters in length, featured four rows of imposing columns, resembling the Hall of Columns in Egypt’s Karnak Temples.
Some researchers suggest that the House of the Forest of Lebanon may have served as a summer palace, providing respite from the sweltering heat. However, this explanation seems somewhat tenuous. Alternatively, from a religious perspective, Mount Lebanon held sacred significance in ancient times, believed to be the dwelling place of deities and referenced in Mesopotamian Gilgamesh tales. Therefore, it is plausible that the House of the Forest of Lebanon held religious significance that remains elusive to our understanding.
In addition to the House of the Forest of Lebanon, Solomon constructed a court hall, notable for its opulent furnishings. Among these was a magnificent chair crafted from gold, featuring six ascending steps leading to a regal throne. Adorning the sides of the chair were twelve golden standing lions, with two additional lions integrated into the chair’s handles.
Royal thrones held significant mystical significance in ancient Egypt, where they were revered as living entities, believed to bestow divine power upon those who sat upon them. Similar motifs are found in legends across various cultures worldwide. Solomon’s throne, accompanied by the six steps leading to it, carries symbolic importance according to Kabbalistic teachings, particularly in relation to the numbers six and seven (with seven representing the seat itself). The number seven embodies the natural order of things, symbolizing the seven lower sefirot, the seven colors of the rainbow, the seven musical notes, the seven metals, and the seven heavens, as exemplified in the structure of the Menorah with its seven branches. The significance lies in the idea that the occupant of the throne possesses the ability to harness and direct the forces of nature according to their will, a capability attributed to Solomon.
The construction undertaken by Solomon in Jerusalem transformed the city into a complex of administrative buildings and palaces, resembling the grand sacred complexes of Egypt. David Shapira suggests that the design of Solomon’s palace mirrors the layout of Egyptian royal palaces, which were constructed based on temple models. Accordingly, the palace featured a hall of columns at the entrance, followed by a throne hall, and then the king’s residence. Regardless, the construction endeavors significantly altered the landscape of the country, especially Jerusalem. Beginning in the fourth year of Solomon’s reign and spanning approximately ten years, the project reached its zenith with the construction of the Temple, its surrounding courts, and the associated vessels.
