B"H
Torah Codes of the House of David
7
Adar II, 5776
March
17, 2016Eliyahu [Elijah] Returns in a Merkabah [UFO]
So
is the biblical prophet Eliyahu really coming back in a Merkabah
UFO?... I say yes!
Shalom
Everyone,
According
to Ezekiel commentaries, his vision consists of a chariot made of
many heavenly beings driven by the "Likeness of a Man"
[Ezekiel 1:5]. The base structure of the chariot is composed of four
beings. Ezekiel, metaphorically describes G-d’s Merkabah [UFO] as
being a heavenly “throne” [Ezekiel 1:26], as the Glory of YHWH
[Ezekiel1:28] and as “The Gory of the G-d of Israel” [Ezekiel.
9:3].
The
etymology of the word Merkabah is derived from two Hebrew words. The
first word is “merkab” means “a chariot, and/or “a seat, as
in a vehicle. Merkab is also derived from the word “rakab”, which
means “to ride on or in". Ezekiel describes metaphorically a
“throne” and “the Glory of YHWH”, is to be understood to
refer to YHWH’s Merkabah, the literal translation of which is
“Throne-Chaiort”, and will come in the near future when Hashen
returns to the earth in "visitation" [a word found in the
Jacob's Trouble -Blood Moon Bible Code]. [1]
Merkabahs
are Hashem’s heavenly Vehicle, and travels to his desire
destination from his heavenly home planet Nibiru or Planet X.
Jewish mystics have written about Merkabahs, as well as early Gnostic Christian having their interpretational roots in Ezekiel’s biblical vision of the Merkabah and the four chariots of the cherubim. Both bodies of literature represent Ezekiel’s living creatures as heavenly chariots, inside of which were angelic beings.
In chapters 1 and 10 of the book of the prophet Ezekiel describes the physical appearance, operation and movement of what he describes metaphorically as “living creatures, burning coals of fire, wheels within wheels, and cherubim”, all of which are synonymous terms that describe the “chariots of G-d."
Jewish mystics have written about Merkabahs, as well as early Gnostic Christian having their interpretational roots in Ezekiel’s biblical vision of the Merkabah and the four chariots of the cherubim. Both bodies of literature represent Ezekiel’s living creatures as heavenly chariots, inside of which were angelic beings.
In chapters 1 and 10 of the book of the prophet Ezekiel describes the physical appearance, operation and movement of what he describes metaphorically as “living creatures, burning coals of fire, wheels within wheels, and cherubim”, all of which are synonymous terms that describe the “chariots of G-d."
The
well noted Dead Sea Scroll scholar, Dr. Geza Vermes, makes the
following statement about G-d’s Merkabah: “The divine
Throne-Chariot draws its inspiration from Ezekiel (1-10)…It depicts
the appearance and movement of the Merkabah, the divine Chariot
supported and drawn by the cherubim, which is at the same time a
throne and a vehicle.” [2]
EZEKIEL
CHAPTER 10: SELECTED VERSES
In (Ezekiel 10:2), we read... And he spoke to the man clothed in linen and said, ‘go within the spinning wheel, under the cherub. (Ezekiel 10:6) When he commanded the man clothed in linen, saying: ‘go within the wheel, underneath the cherubim’, then he went in and stood within the spinning wheel. (Ezekiel 10:7) And the cherub opened his hand from within the cherubim…(Ezekiel 10:8) The cherubim appeared to have a man-like hand under their wings.
Malachi 4:4-6 prophecy of Eliyahu Hanavi: “See, I will send you the prophet Eliyahu before that great and dreadful day of YHWH comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.” A tradition this day, On the Pesach Seders Jewish families include an empty chair at the table in anticipation that Eliyahu's will return to herald the Moshiach in fulfillment of Malachi’s word. According to Malachi 4:6, the reason for Eliyahu’s return will be to “turn the hearts” of fathers and their children to each other. [3]
In (Ezekiel 10:2), we read... And he spoke to the man clothed in linen and said, ‘go within the spinning wheel, under the cherub. (Ezekiel 10:6) When he commanded the man clothed in linen, saying: ‘go within the wheel, underneath the cherubim’, then he went in and stood within the spinning wheel. (Ezekiel 10:7) And the cherub opened his hand from within the cherubim…(Ezekiel 10:8) The cherubim appeared to have a man-like hand under their wings.
Malachi 4:4-6 prophecy of Eliyahu Hanavi: “See, I will send you the prophet Eliyahu before that great and dreadful day of YHWH comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.” A tradition this day, On the Pesach Seders Jewish families include an empty chair at the table in anticipation that Eliyahu's will return to herald the Moshiach in fulfillment of Malachi’s word. According to Malachi 4:6, the reason for Eliyahu’s return will be to “turn the hearts” of fathers and their children to each other. [3]
The merkabah in later Jewish Interpretations
Maimonides'
explanation
Maimonides'
philosophical
12th Century work, Guide
for the Perplexed
is in part intended as an explanation of the passages Ma'aseh
Bereshit
and Ma'aseh
Merkabah.
In the third volume, Maimonides commences the exposition of the
mystical passage of the mystic doctrines found in the merkabah
passages, while justifying this "crossing of the line" from
hints to direct instruction. Maimonides explains basic mystical
concepts via the Biblical terms referring to Spheres, elements and
Intelligences. In these chapters, however, there is still very little
in terms of direct explanation. [4]
The
Four Worlds of Kabbalah
Kabbalah
relates the Merkabah vision of Ezekiel and the Throne
vision
of Isaiah
(Isaiah 6:1–8) describing the seraph
angels, to its comprehensive Four
spiritual realms.
The highest World, Atziluth
("Emanation"-Divine wisdom), is the realm of absolute
Divine manifestation without self-awareness, metaphorically
described in the vision as the likeness
of a Man
on the throne. The throne of sapphire is an etymological root in
Kabbalah for the Sephirot
divine powers. The second World, Beriah
("Creation"-Divine understanding), is the first independent
root creation, the realm of the Throne, [5] denoting G-d descending
into Creation, as a king limits his true greatness and revealed
posture when seated. The World of Beriah
is the realm of the higher angels, the Seraphim
("burning" in ascent and descent as their understanding of
G-d motivates self-annihilation). [6] The third World, Yetzirah
("Formation"-Divine emotions), is the realm of archetypal
existence, the abode of the main Hayyot
angels ("alive" with divine emotion). They are described
with faces of a lion, ox and eagle, as their emotional nature is
instinctive like animals, and they are the archetypal origins of
creatures in this World. The lowest World, Assiah
("Action"-Divine rulership), is the realm guided by the
lower channels of the Ophanim
(humble "ways" in realized creation).
The
Rabbinic Talmud
compares Ezekiel
and Isaiah's
visions of God's Chariot-Throne, noticing that Ezekiel gives a
lengthy account of details, while Isaiah is very brief. It gives an
esoteric explanation for this; Isaiah prophesied in the era of
Solomon's
Temple,
Ezekiel's vision took place in the exile of Babylonian
captivity.
Rava states in the Babylonian Talmud that although Ezekiel describes
the appearance of the throne of God, this is not because he had seen
more than Isaiah, but rather because the latter was more accustomed
to such visions; for the relation of the two prophets is that of a
courtier to a peasant, the latter of whom would always describe a
royal court more floridly than the former, to whom such things would
be familiar.[7] Ezekiel, like all prophets except Moses, has beheld
only a blurred reflection of the divine majesty, just as a poor
mirror reflects objects only imperfectly.[8]
The
Kabbalistic account explains this difference in terms of the Four
Worlds. All prophecy
emanates from the divine chokhmah
(wisdom) realm of Atziluth.[9]
However, in order to be perceived it descends to be en-clothed in
vessels of lower Worlds. Isaiah's prophecy saw the Merkabah in the
World of Beriah
divine understanding, restraining his explanation by realizing the
inadequacy of description. Ezekiel saw the Merkabah in the lower
World of Yetzirah
divine emotions, causing him to describe the vision in rapturous
detail.
We
will sanctify Thy name in the world even as they sanctify it in the
highest heavens, as it is written by the hand of Thy prophet: "And
they (the Seraphim)
called one unto the other and said, Holy, holy, holy is the L-rd of
Hosts; the whole earth is full of His glory."(Isaiah 6:3)
Those over against them (the Hayyot) say, Blessed: "Blessed be the glory of the L-rd from His place." (Ezekiel 3:12)
And in Thy holy words it is written, saying: "The L-rd shall reign forever, thy G-d, O Zion, unto all generations; Hallelujah." (Psalms 146:10)
Those over against them (the Hayyot) say, Blessed: "Blessed be the glory of the L-rd from His place." (Ezekiel 3:12)
And in Thy holy words it is written, saying: "The L-rd shall reign forever, thy G-d, O Zion, unto all generations; Hallelujah." (Psalms 146:10)
According
to the Kabbalistic explanation, the Seraphim
("burning" angels) in Beriah
(divine understanding) realize their distance from the absolute
divinity of Atziluth.
Their call, "Holy",
repeated three times, means removed or separated. This causes their
"burning up" continual self-nullification,
ascending to G-d and returning to their place. Their understanding
realises instead that G-d's true purpose (glory) for creation is with
lowly man. The lower Hayyot
("living" angels) in Yetzirah
(divine emotions) say, "Blessed" (etymologically in
Kabbalah "drawing down" blessing) be the glory...from "His
(distant-unknown to them) place" of Atziluth.
Though lower than the Seraphim,
their emotional self-awareness has a superior advantage of powerful
desire. This causes them to be able to draw down divine vitality from
a higher source, the supreme realm of Atziluth,
to lower creation and man. In Ezekiel's vision, the Hayyot
have a central role in the merkabah's channeling of the divine
flow
in creation.
So, I ask you, did the biblical prophet Eliyahu really, by means of the very same “whirlwind” that Ezekiel describes, literally “ascend into the heavens in a fiery chariot?” and will Eliyahu Hanavi return in a Merkaba? The Bible Code says yes, let look and see...
 |
| Eliyahu [Hanavi] Returns in a Merkaba, Cherub in 5776?
Eliyahu [haNavi] Devuelve en un Merkaba, Querubín en 5776?
Eliyahu [HaNavi] Retorna em uma Merkaba, Querubim em 5776?
Элиаху[Ганави] Возвращает в Меркаба, херувим в 5776?
אליהו החזרות [הנביא]במרכבה,כרוב ב5776
|
 |
Eliyahu
[Hanavi] Returns in a Merkaba, Cherub in 5776?
Eliyahu
[haNavi] Devuelve en un Merkaba, Querubín en 5776?
Eliyahu
[HaNavi] Retorna em uma Merkaba, Querubim em 5776?
Элиаху
[Ганави] Возвращает в Меркаба, херувим
в 5776?
אליהו
החזרות [הנביא]
במרכבה,
כרוב
ב5776?
|
 |
Eliyahu [Hanavi] Returns in a Merkaba, Cherub, Shmuel - Zemah ben Yishai & Saul Yesh.
Eliyahu
[Hanaví] Devuelve en un Merkaba, Querubín, Shmuel - Ẓemaḥ Ben
Yishai y Saul Yeshu.
Eliyahu
[HaNavi] Retorna num Merkaba, Querubim, Shmuel - Ẓemaḥ ben Yishai
& Saul Yeshu.
Элиягу
[Ганави] Возвращает в Merkaba, херувим,
Шмуэль - Зема бен Ишай и Saul Иешу.
אליהו
[הנביא]
מחזירה
בתוך המרכבה,
כרוב,
שמואל
-
צמח
בן ישי &
שאול
ישו.
|
 |
Eliyahu
[Hanavi] Returns in a Merkaba, Cherub, Shmuel - Zemah ben Yishai &
Saul Yesh
Eliyahu
[Hanaví] Devuelve en un Merkaba, Querubín, Shmuel - Ẓemaḥ Ben
Yishai y Saul Yeshu
Eliyahu
[HaNavi] Retorna num Merkaba, Querubim, Shmuel - Ẓemaḥ ben Yishai
& Saul Yeshu.
Элиягу
[Ганави] Возвращает в Merkaba, херувим,
Шмуэль - Зема бен Ишай и Saul Иешу.
אליהו
[הנביא]
מחזירה
בתוך המרכבה,
כרוב,
שמואל
-
צמח
בן ישי &
שאול
ישו.
  Anusim |
If your a descendant of Anusim [Spanish - Portuguese - Hispanic] Crypto Jew or Anusi [Scottish- Irish] and wish to return to the ways of our ancestors “Jews for Judaism” please contact the Rabbis For Anusim athttps://www.facebook.com/pages/Rabbis-For-Anusim/597118940346572
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Well friends, till next time ... Shalom aleikhem!
samuel-jr: saldana 'sammy'
Zemah ben Yishai
©
Copyright shmuel-jr: saldana, 2016/5776
ZemahBenYishai@gmail.com
[2]
[The Story of the Scrolls(BookZZ.org]
[4]
http://books.google.ca/books?id=amsT29xWOuIC&printsec=frontcoverhttp://dic.academic.ru/dic.nsf/enwiki/519652
See section on Guide
for the Perplexed:
book 3
[5]
http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380697/jewish/Angels-2-Wings-on-Fire.htm
Angels 2: Wings on Fire
[8]
Timo
Eskola, Messiah
and the Throne: Jewish Merkabah Mysticism and Early Exaltation
Discourse
Tubingen: Mohr Siebeck (2001).
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