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Justice Justice Pursue
The concept of Ancient Consciousness Engineering involves understanding how ancient cultures perceived and interacted with the divine, particularly through the art of building and construction. This perspective often highlights the spiritual and symbolic dimensions of architecture, emphasizing how structures reflect the consciousness and beliefs of the societies that created them.

Buildings often incorporated symbols that represented gods, myths, or cosmological theories. For instance, Egyptian temples were aligned with celestial bodies, reflecting the connection between the divine and the cosmic order. Structures like temples or pyramids were often seen as physical manifestations of divine plans, mirroring cosmic structures. The layout of cities and monuments was frequently designed to reflect mythological tales or the lives of deities.

The scale, orientation, and materials used in construction often reflected social hierarchies and religious beliefs. Larger, grander structures typically represented higher spiritual significance or authority. Temples like the Parthenon were dedicated to specific deities and were built to embody their attributes and myths, serving as a focal point for worship and community.

Shlomo’s reign occurred during a time of extensive interaction with neighboring cultures (the Goyim), whose worship practices involved building grand temples dedicated to their gods. This context shaped Solomon’s approach to architecture and spirituality. Shlomo deluged with foreign wives, starting with the daughter of Par’o. Many ancient cultures valued grand temple architecture as a reflection of their gods’ majesty. The Egyptians, Greeks, and Mesopotamians built magnificent structures to honor their deities.

His construction of the Temple was a pivotal ירידות הדורות moment for Judaism. The בית שני Talmud response to king Shlomo’s avoda zara which so dominated later generations, beginning with Ezra’s rebuilding of a 2nd Temple avoda zara abomination. The Talmud Bavli prioritized the בית המקדש not as a building of wood and stone. It interpreted the Torah construction of the Mishkan as only a משל.

The anointing of the house of David as Moshiach likewise a משל through which the prophet Shmuel interpreted its נמשל response to the rebellion of Israel against the Torah, the anointing first Shaul and later David as Moshiach! Based upon the prophetic mussar of the prophet Natan תוחקה mussar rebuke which he instructed both David and Shlomo. Natan saved Shlomo and his mother in the opening Book of Kings. רחבעם ignored the advise given by the elder advisors of Shlomo just as Shlomo did the exact same with the תוחקה mussar rebuke wherewith the prophet Natan commanded Shlomo not to build the בית המקדש but rather prioritize building the establishment of a Federal Sanhedrin common law court system; based upon the p’suk: צדק צדק תרדוף.

The Talmud comments on the consequences of avoda zara associated with Shlomo and later generations, emphasizing the need for prioritizing Courtroom common law justice over Pie in the Sky theological beliefs in Gods, associated with Shlomo and all later ירידות הדורות generations. Prophets like Natan admonished Shlomo regarding his actions, instructing him to focus on establishing a system of justice (Federal Sanhedrin) rather than solely on temple construction.

The anointing of David and later Shlomo as Moshiach reflects a broader narrative regarding leadership and adherence to Torah centered upon the pursuit of judicial justice based upon the memory of judicial injustice before the Court of Par’o and the מוסר תוחקה which Yitro rebuked Moshe immediately after Israel gained our National freedom from Par’o and Egypt. Israel came out of Egypt in accordance with the oath brit sworn to the Avot concerning the eternal inheritance of this land. HaShem brought Israel out of Egypt with the k’vanna that Israel would rule the land with righteous judicial justice – fair restitution of damages inflicted.

Xtianity and Islam, their av tuma avoda zarah prioritizes belief in God – just as does assimilated Rambam’s 13 essential beliefs! In point of fact, the Torah commands no belief in God or Gods. Its this distinction which separates the revelation of the Torah at Sinai from belief in av tuma avoda zara Gods – based upon Creeds, theologies or Angelic revelations! Therefore Prophets like Natan and all other prophets thereafter admonished Shlomo and all the kings of Yechuda and Israel – regarding their failure to prioritize judicial justice through common law courtrooms. The mussar תוחקה of all NaCH prophets therefore instructs both Shlomo and all generations of our Cohen people thereafter, to focus upon ruling the oath sworn lands of the chosen Cohen people with justice – Federal Sanhedrin – common law justice.

The prophetic mussar rebuke of Cain & Abel serves as the יסוד upon which stands the Torah revelation of the Mishkan with its required korbanot dedications. The central Torah theme: Who merits as the Chosen Cohen, initiated through the murder of Abel by his older brother following the korban dedications made by both sons of Adam HaReshon. Cain offered as his korban – a barbeque unto Heaven. Abel dedicated his korban to אל מלך נאמן – God the faithful King … Faith understood as meaning fair judicial justice. Hence the prophet Shmuel interpreted the נמשל mitzva of Moshiach based upon the משל mussar taught through the commandment of the Mishkan together with korbanot.

Moshe, the greatest of all Torah prophets commands prophetic mussar. Hence all other NaCH prophets – they too command mussar rebukes. Mussar defines all prophetic revelations recorded in the literature of the T’NaCH. Witchcraft and/or Goyim prophets like Bil’aam – their av tuma avoda zara predicts the future. The NT framers, they depicted their imaginary false messiah JeZeus as a person/God who fulfilled the words of the prophets. Hence the NT framers redefined T’NaCH prophets including Moshe Rabbeinu as witches because witches foretell the future.