PART THREE

Even the Rocks Cry Out

PDF: The Altar of Yahuah: A Life

WHETHER OR NOT you want to believe that Yashar’el and Eden are the same locale, I have already verifiably demonstrated that the ancient writers believed they were. I did it very simply and in a manner which nobody else has thought to connect. The altar. Not that I can blame anyone for overlooking the obvious, as even the ancients were subtle about Eden’s whereabouts. While it is true that I have quoted heavily from ‘Legends of the Yahudim’ (and yes, even I read that text with suspicion), the core of the argument revolves around what the Aramaic Targum has to say on the matter. Any other quoted source, usually involving the genre of Adamic literature, simply compliments the Genesis Targum.

When we last left off, Avraham was spared of sacrificing Yitschaq on the altar of Yahuah, thanks in part to the intercession of a ram. Despite having the Targum tell us that the sacrificed animal had been created between the evenings at the foundation of the world, I made the decision to leave out any further description of that ram. Well, that verdict is about to be overturned. This is technically a biography about the altar, but why not parallel that ram’s life story as well? As it turns out, the ram was put to good use beyond his moment of salvation on the altar.

As the creation of this ram had been extraordinary, so also was the use to which all parts of his carcass were put. Not one thing went to waste. The ashes of the parts burnt upon the altar formed the foundation of the inner altar, whereon the expiatory sacrifice was brought once a year, on the Day of Atonement, the day on which the offering of Yitschaq took place. Of the sinews of the ram, David made ten strings for his harp upon which he played. The skin served Elijah for his girdle, and of his two horns, the one was blown at the end of the revelation on Mount Sinai, and the other will be used to proclaim the end of the Exile, when the “great horn shall be blown, and they shall come which were ready to perish in the land of Assyria, and they that were outcasts in the land of Egypt, and they shall worship Yahuah in the holy mountain at Yerushalayim.”

Legends of the Yahudim

Learning exactly what it means, in regard to the ram, that “not one thing went to waste,” will likely induce an eye roll or become a jarring glare to most, but that is only because the location of Paradise has been purposely hidden from us. Why? Perhaps because the Zionists needed their little Israel deception to work. Where is the presence of Yahuah though? The Targum documents all sorts of materials which the Shethite’s and Melchizedek’s pulled from Paradise for their own use, one of which was the very grapes which Noach planted his vineyard with. It all speaks to the attainable proximity of Paradise with Mount Tsiyon, and our Slave Masters can’t have that.

Avraham’s last adventure on Tsiyon, from what I can find, happens to be the sacrificial episode. Quick recap. Yitschaq then spent three years learning about Yahuah in Shem’s school, which just so happened to be in Paradise. As Avraham leaves the mountain behind him, we are told one more time of its historical importance.

¹ And the days of the life of Sarah were an hundred and twenty and seven years, the years of the life of Sarah.

² And Sarah died in Kiryath Arba, which is Hebron. And Avraham came from the mountain of worship and found that she was dead; and he sat to mourn for Sarah, and to weep for her.

Genesis 23:1-2 [Targum]

Subtle, isn’t it? Most would read right over its unofficial name. I know I did on the first go around. And yet, the Aramaic Targum is once again lining up the breadcrumbs for us in identifying Mount Moriah with the very Mountain which A’dam and Havah and later the Shethite’s inhabited.

Yitschaq, of course, continued being intimate with the mountain, seeing as how he enrolled in Shem School at the age of 37 and remained there for three years. Marrying Rivqah at the age of 40 meant he was a recent graduate. We’ve already gone over that part. Here’s what I didn’t tell you though. Rivqah fled from her pagan upbringing in Babylon in order that she might worship Yahuah through her marriage to Yitschaq, and yet was yet incapable of having children. Genesis records the fact that she was barren while leaving out some important details.  

²¹ And Yitschaq intreated Yahuah for his woman, because she was barren: and Yahuah was intreated of him, and Rivqah his woman conceived. ²² And the children struggled together within her; and she said, “If it be so, why am I thus?” And she went to inquire of Yahuah. ²³ And Yahuah said unto her, “Two nations are in your womb, and two manner of people shall be separated from your generation; and the one people shall be stronger than the other people, and the elder shall serve the younger.

Bere’shiyth (Genesis) 25: 21-23 [Cepher]

It says she went to inquire of Yahuah without filling in those coordinates.  Wouldn’t you like to know them? I would. Her journey comes only after Yitschaq intreated of Yahuah. Why would Rivqah need to go anywhere if all Yitschaq needed to do was stay put? In Rivqah’s defense, if you’re going to seek out Yahuah’s presence on earth, what better place than the mountaintop, where Earth and Paradise meet? That’s my guess. We’ll see if it’s a correct one. Meanwhile, her inquiry was a success, wherever she landed, because the Word of Yahuah met her in some capacity and relayed a message.

Here’s what the Aramaic Targum says. Same passage.

²¹And Yitschaq went to the mountain of worship, the place where his father had bound him. And Yitschaq in his prayer turned the attention of the Holy One, blessed be He! from that which He had decreed concerning him who had been childless. And he was enlarged, and Rivekah his wife was with child.

Pause. Ah, that answers my first question. He did go somewhere after all, and it was to familiar territory. Yitschaq went to the only location which he could think of that might help. And that is the mountain of worship. Continuing.

²² And the children pressed in her womb as men doing battle. And she said, “If this is the anguish of a mother, what then are children to me?” And she went into the school of Shem Rabba to supplicate mercy before Yahuah.

²³ And Yahuah said to her, “Two peoples are in thy womb, and two kingdoms from thy womb shall be separated; and one kingdom shall be stronger than the other, and the elder shall serve the younger, if the children of the younger will keep the commandments of the Law.”

Genesis 25:20-22 [Targum]

Rivqah took her inquiry one step further than her husband because, whereas Yitschaq is only said to have prayed on the mountaintop, Rivqah entered her husband’s old hangout. Shem School. And you know what that means, don’t you? It is very possible that she was granted temporary access into Paradise. I’m not saying she was. But it does seem likely that the City of Shalom has ascended by this point in history. Difficult to say with certainty though.  

Notice how it specifies that Rivqah went into the school of Shem to supplicate mercy before Yahuah, and that it was Yahuah who spoke with her. I can’t help but suspect that Yahuah was speaking through Shem, the high priest of the Melchizedek priesthood. No, I can’t prove that to be true. It’s based upon other Scripture that we’ve read and simply a hunch. But also, the following passage.

Rivqah asked other women whether they, too, had suffered such pain during their pregnancy, and when they told her they had not heard of a case like hers, except the pregnancy of Nimrod’s mother, she betook herself to Mount Moriah, whereon Shem and Eber had their Bet ha-Midrash. She requested them as well as Avraham to inquire of Elohiym what the cause of her dire suffering was. And Shem replied: “My daughter, I confide a secret to thee. See to it that none finds it out. Two nations are in thy womb, and how should thy body contain them, seeing that the whole world will not be large enough for them to exist in it together peaceably? Two nations they are, each owning a world of its own, the one the Torah, the other sin. From the one will spring Solomon, the builder of the Temple, from the other Vespasian, the destroyer thereof. These two are what are needed to raise the number of nations to seventy. They will never be in the same estate. Esau will vaunt lords, while Ya’aqov will bring forth prophets, and if Esau has princes, Ya’aqov will have kings. They, Israel and Rome, are the two nations destined to be hated by all the world. One will exceed the other in strength. First Esau will subjugate the whole world, but in the end Ya’aqov will rule over all.”

At this point, it’s starting to come around full circle. The reason why the true land of Yashar’el, aka the land of Eden, is being hidden from us. As we have seen time and time again, the presence of Yahuah, the Most-High makes Himself known there. But also, the Romans are Edomites. How ironic, that this revelation came to be on Mount Moriah. Rivqah is told in broad black and white terms that one son within her would build the temple, upon the very ground she stood too, whereas the other would destroy it.

There’s another dirty little secret however, and it is this. The Romans are Edomites. But then again, so are the Jews. No, not the Yahudim that we read about in Scripture. The Yahudim are one tribe among twelve. I’m talking about the Ashkenazi Jews. The people inhabiting the fake land of Israel today. They’re Edomites. You can read all about that in my paper, 1948: The Year Edom Conquered Israel. And who runs Zionism again? You would be correct if you guessed Rome.

Moving on.

You may have observed, and even remarked privately, how the altar was never directly specified with Yitschaq and Rivqah. It was still there though. We know that to be true because it makes one final appearance with their son, Ya’aqov.

Five miracles were wrought for our father Ya’aqov at the time that he went forth from Beersheba. The first sign: the hours of the day were shortened, and the sun went down before his time, forasmuch as the Word had desired to speak with him. The second sign: the four stones which Ya’aqov had set for his pillow he found in the morning, had become one stone. Sign the third: the Stone which, when all the flocks were assembled, they rolled from the mouth of the well, he rolled away with one of his arms. The fourth sign: the well overflowed, and the water rose to the edge of it, and continued to overflow all the days that he was in Haran. The fifth sign: the country was shortened before him, so that in one day he went forth and came to Haran.

Genesis 28:10 [Targum]

The context of this scene is Ya’aqov’s ladder. He’s on his way to be enslaved for the matter of twenty years under Laban, his mother’s brother. And no, it doesn’t outright say the four stones were removed from A’dam’s altar, but that is what ultimately happened. And besides, seeing as how the Stone of Scone is reported to be Ya’aqov’s pillow, you can now see why the Scottish foot massager (or is it Winchester butt cushion?) manages to be 22 and 16.7 inches in length and width, weighing in at approximately 335 pounds. Four separate stones became one.

I suppose the first thing I ought to do, if I were to make the case that the Stone of Scone is indeed a relic from A’dam’s altar, is to pinpoint Ya’aqov’s exact location with a certain level of assurance. The Rashi Chumash gives us the following nugget of information.

And he came to the place [Mount Moriah] and he spent the night there….

The Rashi Chumash

Still not reading anything about A’dam’s altar though. Perhaps ‘Legends of the Yahudim’ can be of assistance.

Ya’aqov took twelve stones from the altar on which his father Yitschaq had lain bound as a sacrifice, and he said: “It was the purpose of Elohiym to let twelve tribes arise, but they have not been begotten by Avraham or Yitschaq. If now, these twelve stones will unite into a single one, then shall I know for a certainty that I am destined to become the father of the twelve tribes.” At this time the second miracle came to pass, the twelve stones joined themselves together and made one, which he put under his head, and at once it became soft and downy like a pillow.

Legends of the Yahudim

There you have it. Sort of. ‘Legends of the Yahudim’ ties Ya’aqov’s stones to A’dam’s altar but then once again veers off into uncharted territory. The later text claims Ya’aqov oversaw 12 stones blending into one, whereas the Genesis Targum manages only 4. At the end of the day, I will take the Targum as a historical authority before signing off to a later midrash. However, I must say, the explanation given by ‘Legends,’ that there were 12 of them in all, makes far more sense than 4. Particularly knowing what we do of the Scone Stone. Oh well. Can’t win them all.

Really, the location of Ya’aqov’s ladder makes far more sense on Mount Tsiyon than anywhere else. I shouldn’t even have to explain that by now. But let’s read a line from the familiar passage anyways.

¹² And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven:

Bere’shiyth (Genesis) 28:12 [Cepher]

And he dreamed, and, behold, a ladder was fixed in the ground, and the top of it reached to the height of heaven.

Genesis 28:12 [Targum]

The Aramaic Targum claims the ladder was fixed in the ground, whereas the Hebrew Masoretic informs us that it we set up on the earth. Same difference though. Do tell me you set up a ladder to climb onto the roof without managing to fix it into the ground. An unsteady ladder doesn’t sound pleasant, even for divine being. Point being, if angels were expected to descend to the earth and then back to heaven again, then where else would you expect something like that but the mountain of worship?

From this mile-marker in history, pinpointing the fate of the altar becomes somewhat uncertain. Centuries later, we know that David purchased the land for Solomon’s Temple on Aravnah’s threshing floor. The account in brief goes as follows.

And Aravnah said, “Wherefore is my adoniy the king come to his servant?” and David said, “To buy the threshing floor of you, to build an altar unto Yahuah, that the plague may be stayed from the people.”

Shemu’el Sheniy (2 Samuel) 24:21 [Cepher]

What this tells us is that the altar had been cleared, or else how could there be a threshing floor? Again, not surprising. For centuries, the altar was tended to by the Shethite’s. The Qayinites were not allowed on the mountain to destroy it. But how often did it need repaired during Shem’s lifetime? Frequently. After Shem’s parting, I can only imagine the altar fell into total disrepair. The Patriarchs ended up in Egypt and the Canaanites weren’t exactly lovers of Yahuah.

Then again, we have the Stone of Scone to chase after. Not to be confused with the snooty sort of fellow who will proudly acknowledge he’s bent over to kiss the Blarney Stone. What afterwards remained of A’dam’s altar may have rendered it useless. And so, I suppose, if I were to write a part 4, I would attempt to trace the history of A’dam’s altar to Scotland, and finally to Winchester, unless it’s true that monks were successful in dumping the Scone Stone into the River Tay. But what would be the point of such a writing exercise? I wanted to show you that the mountain of worship is indeed the same as Mount Tsiyon, and that even the ancients knew that. Mission accomplished.

Did you see what I saw in the above passage though? David’s first act, after purchasing the threshing floor, was to erect an altar unto Yahuah upon it. Hmmm. Makes you wonder. He would have gathered the unhewn stone which had been chucked aside to pave the ground, ultimately for Solomon’s Temple. Perhaps some of the original altar remained after all.

With that knowledge, we will close shop. I have hawk-eyed a single nest of unhewn stone as far as I feel comfortable, but still have so many questions. Like, what about the altar that Antiochus IV built and roasted a pig upon? After the Yahudim broke that altar down, they would have cast those stones aside, not knowing what to do with them. Are those the very stones which prompted Yahusha, upon entering the Temple, to later claim:

“I tell you that, if these should hold their shalom, the stones would immediately cry out.”

Luqas (Luke) 19:40 [Cepher]

Impossible at present to tell.

I checked. The 2 Samuel Targum says David built an altar on the threshing floor without making any mention of the stones which Noach had regathered. The closest connection that I can find once again comes from ‘Legends of the Yahudim’, in which we read:    

David’s first thought after ascending the throne was to wrest Yerushalayim, sacred since the days of A’dam, Noach, and Avraham, from the grasp of the heathen.

Legends of the Yahudim 4

Now you know and I know why Yerushalayim would be sacred to A’dam and Noach. We shall have to be content letting everyone else be confused on the matter.

Noel