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| כרובימ | כרובימ |
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| Also known as "cherubim", kerobim is the plural anthropomorphized derivative of [[kerob]]. But what is a 'kerob'? Commonly, the kerobim are thought to be angelic beings, typically depicted as chubby infant boys. Is there any basis for this whatsoever within the Hebrew texts? | Also known as "cherubim", kerobim is the plural anthropomorphized derivative of [[kerob]]. Commonly, the kerobim are thought to be "angelic beings", typically depicted as chubby infant boys. Is there any basis for this whatsoever within the Hebrew texts? |
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| | The root word [[kerob]] appears to be a flying vehicle. Thus the literal meaning of the plural form 'kerobim' translates literally as "the flying vehicle people". |
| Etymologically, it is difficult to ascertain a literal meaning for '[[kerob]]'. It may or may not be related to [[qerob]] meaning "nearby". If so, the literal meaning of the plural form 'kerobim' (aka cherubim) could be translated literally as "the nearby ones". In this case, the [[kerobim]] may simply be a subset of [[alehim]] based on their location, station, or role. | |
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| The kerobim appear within the texts in only a few very specific contexts, each of which will be examined here. | The kerobim appear within the texts in only a few very specific contexts, each of which will be examined here. |
| The kerobim make their first appearance in Genesis 3, where they are placed to guard the entrance of Eden so that Adam and Eve may not return. | The kerobim make their first appearance in Genesis 3, where they are placed to guard the entrance of Eden so that Adam and Eve may not return. |
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| //And Yahweh the [[alehim]] said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” So Yahweh the [[alehim]] banished man from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim with a flaming sword flashing back and forth to guard the way to the tree of life.// | //And Yahweh the [[alehim]] said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” So Yahweh the [[alehim]] banished man from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden kerobim with a flaming sword flashing back and forth to guard the way to the tree of life.// |
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| From the context, it is clear that the role of the 'kerobim' was as guards. Exodus 37:9 and Ezekiel 28:14 confirm this role, by equating the 'kerobim' with the [[cekekim]], a somewhat less ambiguous word based on the root [[cekek]] which clearly means "to guard" or possibly "to protect". | From the context, it is clear that the role of the 'kerobim' was as guards. Exodus 37:9 and Ezekiel 28:14 confirm this role, by equating the 'kerobim' with the [[cekekim]], a somewhat less ambiguous word based on the root [[cekek]] which clearly means "to guard" or possibly "to protect". |
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| The specific skills required by Solomon are an odd combination of metallurgy, engraving and weaving of specific colored threads. The project to be undertaken by these hired craftsmen was for the decorating of a specific set of objects in the new royal temple in Jerusalem. These decorations included 'kerobim'. At least, that is the classic interpretation; the 'kerobim' in the temple were purely decorative. | The specific skills required by Solomon are an odd combination of metallurgy, engraving and weaving of specific colored threads. The project to be undertaken by these hired craftsmen was for the decorating of a specific set of objects in the new royal temple in Jerusalem. These decorations included 'kerobim'. At least, that is the classic interpretation; the 'kerobim' in the temple were purely decorative. |
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| | Ezekiel 41 provides a description of the decorative kerobim carved into wooden paneling around the temple. |
| | "//...on the walls at regular intervals all around the inner and outer sanctuary were carved kerobim and palm trees. Palm trees alternated with kerobim. Each kerob had two faces: the face of a human being toward the palm tree on one side and the face of a lion toward the palm tree on the other. They were carved all around the whole temple.//" |
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| | Note that these figures had two faces; a human face and a lion's face, facing opposite directions. There is no description provided here about the rest of the form. We should not assume they are humanoid figures. |
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| Most peculiarly though, decorative arts were strictly outlawed by Moses as part of his so-called Ten Commandments, arguably the foundational pillars of Judea-Christian ethics and culture to this day, the common translation of which reads “//Thou shalt not make any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under earth//”. | Most peculiarly though, decorative arts were strictly outlawed by Moses as part of his so-called Ten Commandments, arguably the foundational pillars of Judea-Christian ethics and culture to this day, the common translation of which reads “//Thou shalt not make any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under earth//”. |
| ====Kerobim in Ezekiel==== | ====Kerobim in Ezekiel==== |
| Ezekiel chapters 8-10 tells of an encounter with 'kerobim'. Ezekiel tells a bizarre tale of an alien entity enters his home while he was visiting with some friends, who he describes as “a fiery figure”, “as bright as glowing metal.” The being then “stretched out what looked like a hand and took me by the hair of my head,”, then “lifted [Ezekiel] up between earth and heaven […] and took [Ezekiel] to Jerusalem.((At the time Ezekiel was living in Babylon as a forced immigrant or perhaps a prisoner of war)) After being teleported or transported by some unknown flying vehicle to Jerusalem, Ezekiel says he sees the kerobim in the temple, along with what sounds like a rocket launch or a spacecraft taking off. | Ezekiel chapters 8-10 tells of an encounter with 'kerobim'. Ezekiel tells a bizarre tale of an alien entity enters his home while he was visiting with some friends, who he describes as “a fiery figure”, “as bright as glowing metal.” The being then “stretched out what looked like a hand and took me by the hair of my head,”, then “lifted [Ezekiel] up between earth and heaven […] and took [Ezekiel] to Jerusalem.((At the time Ezekiel was living in Babylon as a forced immigrant or perhaps a prisoner of war)) After being teleported or transported by some unknown flying vehicle to Jerusalem, Ezekiel says he sees the kerobim in the temple, along with what sounds like a rocket launch or a spacecraft taking off. |
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| When he says “above the vault that was over the heads of the cherubim” he is referring to a physical location, in the temple. These cherubim are the decorations on top of the Ark of the Covenant. This ark was one of the items made by Bezalel for the Tabernacle, and it was eventually moved to the temple in Jerusalem, where it remained at Ezekiel’s time. It is somewhat interesting that Ezekiel was allowed to see it, as the room containing it was considered sacred and only accessible to the high priests on special occasions. Nevertheless, this is what Ezekiel says happened. Yahweh is here also, sitting upon the lapiz throne, and he sends one of his strange companions to fetch some “burning coals” or “fire” from between the cherubim below him, resulting in the whole room filling with smoke. Yahweh’s ship then lifts off, moving out into the courtyard, with blinding light and a loud noise which Ezekiel refers to as the sound of the wings of the cherubim Next, Ezekiel repeats the same scene in more detail. Yahweh’s humanoid assistant (here called “the man in linen”, and who according to Ezekiel chapter 9 seems to be some type of scribe and administrative assistant to Yahweh) is told “Take fire from among the wheels, from among the cherubim” the man went in and stood beside a wheel. Then one of the cherubim reached out his hand to the fire that was among them. He took up some of it and put it into the hands of the man in linen, who took it and went out. (Under the wings of the cherubim could be seen what looked like human hands.) | When he says “above the vault that was over the heads of the cherubim” he is referring to a physical location, in the temple. These cherubim are the decorations on top of the Ark of the Covenant. This ark was one of the items made by Bezalel for the Tabernacle, and it was eventually moved to the temple in Jerusalem, where it remained at Ezekiel’s time. It is somewhat interesting that Ezekiel was allowed to see it, as the room containing it was considered sacred and only accessible to the high priests on special occasions. Nevertheless, this is what Ezekiel says happened. Yahweh is here also, sitting upon the lapiz throne, and he sends one of his strange companions to fetch some “burning coals” or “fire” from between the cherubim below him, resulting in the whole room filling with smoke. Yahweh’s ship then lifts off, moving out into the courtyard, with blinding light and a loud noise which Ezekiel refers to as the sound of the wings of the cherubim Next, Ezekiel repeats the same scene in more detail. Yahweh’s humanoid assistant (here called “the man in linen”, and who according to Ezekiel chapter 9 seems to be some type of scribe and administrative assistant to Yahweh) is told “Take fire from among the wheels, from among the cherubim” the man went in and stood beside a wheel. Then one of the cherubim reached out his hand to the fire that was among them. He took up some of it and put it into the hands of the man in linen, who took it and went out. (Under the wings of the cherubim could be seen what looked like human hands.) |
| The cherubim could be interpreted as some kind of robots, just as easily as some type of transdimensional spiritual beings, or even aliens. Is there enough new information to answer the question at hand? The question under pursuit is this—what were these cherubim that Bezalel was supposed to program? One must return to the design specifications listed in Exodus 25. | The cherubim could be interpreted as some kind of robots, just as easily as some type of transdimensional spiritual beings, or even aliens. Is there enough new information to answer the question at hand? The question under pursuit is this—what were these cherubim that Bezalel was supposed to program? One must return to the design specifications listed in Exodus 25. |
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| Make a כַפֹּ֖רֶת (kapporet) of pure gold—two and a half cubits long and a cubit and a half wide. And make two cherubim out of hammered gold at the ends of the kapporet. Make one cherub on one end and the second cherub on the other; make the cherubim of one piece with the cover, at the two ends. | Make a [[keperet]] of pure gold—two and a half cubits long and a cubit and a half wide. And make two kerobim out of hammered gold at the ends of the keperet. Make one cherub on one end and the second cherub on the other; make the cherubim of one piece with the cover, at the two ends. |
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| Firstly, a note is in order regarding the naming of this object. We have already seen a few instances where a novel technical term is given. Ezekiel learned the name of a few specialized components, including the cherubim, and the haggalgal. This is another case. Moses is being directed to oversee the building of a certain specific object called the ‘kapporet’. This is a specific technical term given to Moses and Bezalel directly from Yahweh. There is no normal Hebrew word for it. It is a technical term which appears only in reference to this exact object. To call it anything else is purely misleading. Yet, attempts have been made to translate the name. Such names as “mercy seat” and “atonement cover” are typically applied, and in fact, these names may actually provide some useful information to the function of this strange object, as shall be expanded upon momentarily. We see, further that: The cherubim are to have their wings spread upward, covering the kapporet with them. The cherubim are to face each other, looking toward the cover. | Firstly, a note is in order regarding the naming of this object. We have already seen a few instances where a novel technical term is given. Ezekiel learned the name of a few specialized components, including the cherubim, and the haggalgal. This is another case. Moses is being directed to oversee the building of a certain specific object called the ‘keperet’. This is a specific technical term given to Moses and Bezalel directly from Yahweh. There is no normal Hebrew word for it. It is a technical term which appears only in reference to this exact object. To call it anything else is purely misleading. Yet, attempts have been made to translate the name. Such names as “mercy seat” and “atonement cover” are typically applied, and in fact, these names may actually provide some useful information to the function of this strange object, as shall be expanded upon momentarily. We see, further that: The cherubim are to have their wings spread upward, covering the kapporet with them. The cherubim are to face each other, looking toward the cover. |
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| There are several aspects here which are directly echoed in the UFO encounters of Ezekiel. Specifically, the words translated here as ‘wings’ and ‘face’. We have already examined how each of the cherubim is said to have had “four faces and four wings.” We then examined the Hebrew words פָנִ֖ים (panim), and and כְּנָפַ֖יִם (kenapayim) which we found they yielded a better translated as “four surfaces or edges”. The same word ‘panim’ is also used in Genesis 1:2, where the ruach of elohim is said to hover over “the surface” (panim) of the deep. | There are several aspects here which are directly echoed in the UFO encounters of Ezekiel. Specifically, the words translated here as ‘wings’ and ‘face’. We have already examined how each of the cherubim is said to have had “four faces and four wings.” We then examined the Hebrew words פָנִ֖ים (panim), and and כְּנָפַ֖יִם (kenapayim) which we found they yielded a better translated as “four surfaces or edges”. The same word ‘panim’ is also used in Genesis 1:2, where the ruach of elohim is said to hover over “the surface” (panim) of the deep. |
| Thanks to Ezekiel’s second UFO encounter in Jerusalem, it is now clear that the cherubim have four surfaces. Suddenly, a geometric figure springs to mind—a solid object with four surfaces: a tetrahedron. | Thanks to Ezekiel’s second UFO encounter in Jerusalem, it is now clear that the cherubim have four surfaces. Suddenly, a geometric figure springs to mind—a solid object with four surfaces: a tetrahedron. |
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| Edit | ===Six Wings=== |
| Six Wings | |
| The figure above is said to be four sided, since it contains four surfaces. However, it could also be described as having six edges. The Hebrew word ‘panim’ is not exactly clear. It might mean ‘surface’ or ‘edge’. The ruach of the Elohim may just as well have been hovering over the edge of the deep. This ambiguity is particularly interesting when we consider another UFO encounter. That of the prophet Isaiah. His description is very similar to certain aspects described by Ezekiel but differs in one regard: Whereas Ezekiel counts four “wings”, Isaiah counts six. In the year that King Uzziah died I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple. Above it stood seraphim; each one had six wings […] and the doorposts shook at his voice, and the house was filled with smoke. Granted, Isaiah also gives these objects a different name, which is not terribly surprising, given the proclivity of names for such objects already. The שְׂרָפִ֨ים (seraphim) described by Isaiah may or may not be equivalent to the cherubim. Suffice it to say that these objects, whether the same or not, are both seen to fly in close proximity with the “throne of Yahweh” and differ primarily in the number of edges or surfaces. This might be entirely due to the counting of geometric edges versus surfaces. Why does it matter? This brings us back to the book | The figure above is said to be four sided, since it contains four surfaces. However, it could also be described as having six edges. The Hebrew word ‘panim’ is not exactly clear. It might mean ‘surface’ or ‘edge’. The ruach of the Elohim may just as well have been hovering over the edge of the deep. This ambiguity is particularly interesting when we consider another UFO encounter. That of the prophet Isaiah. His description is very similar to certain aspects described by Ezekiel but differs in one regard: Whereas Ezekiel counts four “wings”, Isaiah counts six. In the year that King Uzziah died I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple. Above it stood seraphim; each one had six wings […] and the doorposts shook at his voice, and the house was filled with smoke. Granted, Isaiah also gives these objects a different name, which is not terribly surprising, given the proclivity of names for such objects already. The שְׂרָפִ֨ים (seraphim) described by Isaiah may or may not be equivalent to the cherubim. Suffice it to say that these objects, whether the same or not, are both seen to fly in close proximity with the “throne of Yahweh” and differ primarily in the number of edges or surfaces. This might be entirely due to the counting of geometric edges versus surfaces. Why does it matter? This brings us back to the book |
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| The Merkabah | |
| A tetrahedron has been mentioned briefly, however, it requires further analysis. Consider the arrangement of the cherubim. There are to be two cherubim, and they are to face each other. In other words, they are facing opposite directions. Consider what geometrical wonders occur when two tetrahedrons are superimposed, facing opposite directions. | |
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| These two superimposed tetrahedrons now form a unique shape, and arguably the most important symbol in Hebrew history and culture. A couple hundred years after Ezekiel penned his book, Jewish scholars became increasingly interested in analyzing his account, eventually creating a large body of works focussing on the vehicle he described, which they began to refer to as the ‘merkabah’ (meaning ‘chariot’). They recognized the object for what it is, a flying vehicle. The same vehicle that David describes in his psalms, with Yaweh travelling upon it. The Hebrew scholars developed a whole set of commentary and theology based around this object, as well as a rich symbology. Their primary symbol continued to be this superposition of two tetrahedrons, shown sometimes from slightly differing angles, indicating a three-dimensional object that can be seen to rotate. The rotation of the object was recognized as a critical feature. As already discussed in an earlier chapter, Ezekiel described the cherubim as “wheels within wheels” with flashes of lightning and fire. Combining this imagery with the three-dimensional, geometrical tetrahedral qualities of the merkabah traditions, we get a clearer picture that strongly resembles a gyroscope. This similarity is further enforced by Ezekiel’s observation that they “do not turn as they move” but only “move straight ahead” in any direction they choose. This is in fact the key feature of a gyroscope. A gyroscope is a device used for measuring or maintaining orientation and angular velocity, exactly as Ezekiel indicates. It is a critical piece of the navigation systems of modern helicopters, submarines, and space satellites. Could this explain the presence of such a device in Ezekiel’s UFO encounter? Unfortunately, there is just not enough information to truly know the purpose of this device, which leaves the reader to speculate. Spinning components are used in all kinds of modern technology including electromagnetic generators and motors and they give rise to centrifugal and vortex forces. Could these or other as yet unknown forces and technologies be the real purpose of the wheels within wheels? At any rate, there is no question that the merkabah symbology encapsulates great power. Unlike the majority of obscure ancient esoteric cults which have eventually waned and been lost to the faded memories of history, the merkabah lives on as a powerful symbol. Although it may be tempting to dismiss it as a fringe obsession, perhaps caution would be advised against such a cavalier attitude. After all, only a very obvious graphical simplification is required to achieve the most obvious and intrinsic symbol of all of Judaism: one that will be immediately recognizable to every reader—the well-known Star of David, that today adorns the flag of Israel. | |
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| One must ask then, how is it that this graphical representation of a UFO came to be the enduring symbol of an entire nation? One that symbolizes unimaginable repression and suffering as well as an unquenchable hope. | |
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| This page is part of a series - see [[im]] backlinks for a dynamic list | This page is part of a series - see [[im]] backlinks for a dynamic list |
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