Masonic Symbolism in Israel

MASONIC
CONSPIRACY
IN
ISRAEL?
Masonic Symbolism In Israel & The World
http://portland.indymedia.org/en/2004/09/297062.shtml
Another Abomination Of Desolation
On Gods Mountains
Robin Loxley Library
Not For Sale
For Free Research Purposes Only
Gallery of Masonic Sights from Israel
"The Master Course"

Western Wall excavations, Temple Mount, Jerusalem, Israel
Presumably the largest building stone in the world: ~12.543.5 m (~411211.5 ft),
~370 ton (~830,000 lb).
Second Temple construction by Zerubbabel (536-516 BCE).
"Chamber of Hewn Stone"

Old City, Jerusalem, Israel
Underground archaeological excavations near the Western Wall. Presumably an ancient
Masonic Hall.
Reprinted from The Israeli Freemason
"Hall of the Freemasons"

Temple Mount, Jerusalem, Israel
Discovered and named by the Freemason, Bro. Lieutenant Charles Warren during the
excavations of the late 1860's near Wilson's Arch.
Second Temple construction by Zerubbabel (536-516 BCE).
The Museum of the Grand Lodge of the State of Israel

Tel Aviv, Israel

Tel Aviv, Israel

Tel Aviv, Israel
The perfect ashlar and the rough ashlar

Tel Aviv, Israel
Model of the project "Freemasons International Center in Jerusalem"
Architect Arie Lynn

Tel Aviv, Israel
Model of the project "Freemasons International Center in Jerusalem"
Architect Arie Lynn
The Library of the Grand Lodge of the State of Israel

Tel Aviv, Israel
Royal Arch jewel made of the stone "Melekeh" (Royal) from King Solomon's
Quarries
Same type of stone with which King Solomon's Temple was built
Entrance of a house at 6 Ela'zar Street

Jaffa, Israel
Freemasons Forest
Jerusalem, Israel
Inauguration of the Freemasons Forest at Cedars Valley in the Hills of Jerusalem (29
December 1996).
Freemasons Street - Reh'ov HaBonim HaH'ofshim

Haifa, Israel
Inauguration of the Freemasons Street in Haifa (8 July 1997).
Mr Amram Mitsna, Mayor of Haifa, and MWB Ephraim Fuchs, PGM of the GL of Israel.
Bro. Sir Moses Montefiore Bt. F.R.S. (1784-1885)

Born in Leghorn (Livorno), Italy. Knighted in 1837 by Queen Victoria.
Bro. Wolfgang Amadeus Mozart (1756-1791)
"Wer fremde Sprachen nicht kennt, weiss nichts von seiner eigenen"
One who does not know other languages, knows nothing of one's own
Bro. Johann Wolfgang von Goethe (1749-1832)
Gallery of Masonic Sights Around the World
The Master Builder
US Capitol and its Masonic Cornerstone

Washington, DC, USA
The original Cornerstone, laid with Masonic ceremonies by President George Washington
in the building's southeast corner on September 18, 1793, has not been found yet.
House of the Temple

Washington, DC, USA
George Washington (1732-1799)

Boston, Massachusetts, USA
Marquis de Lafayette (1757-1834)

Marie Joseph Paul Yves Roch Gilbert du Motier
Washington, DC, USA
Benjamin Franklin - Craftsman (1706-1790)

A Masonic gift to the city of Philadelphia, Pennsylvania, USA
George Washington Masonic National Memorial
Alexandria, Virginia, USA

Late Fall.

Alexandria, Virginia, USA
Two oblique elevators travel to the top of the tower.
Front View
Side View
Philadelphia Masonic Temple (1873)
Philadelphia, Pennsylvania, USA
Faade
Arched Entrance
Philadelphia Masonic Temple (1873)
Philadelphia, Pennsylvania, USA
Boston Masonic Temple

Boston, Massachusetts, USA
Faade with mosaic artwork
Salem Masonic Temple

Salem, Massachusetts, USA
Salem Masonic Temple

Salem, Massachusetts, USA
Faade
Faade
Arched Entrance
Tempel der Hanselmann Loge No. 208
Cincinnati, Ohio, USA
From the time of German-speaking Lodges in Cincinnati.
Notice the York-Rite-style keystone in the center, right above the windows.
Dayton Masonic Temple

Dayton, Ohio, USA
Magestically located on the bank of the Great Miami River.
Dayton Masonic Temple

Dayton, Ohio, USA
Masonic Columns
Dayton, Ohio, USA
Sandusky Masonic Temple

Sandusky, Ohio, USA
Public Park across Sandusky Masonic Temple

Sandusky, Ohio, USA
Sandusky Kilbourne Plat

Sandusky, Ohio, USA
Gallery of Masonic Art
Masonic Coat of Arms
York Rite's Royal Arch keystone

Before World War I
Liberty Enlightening the World - The Statue of Liberty

Liberty Island, New York City, New York, USA
Artistic design by Sculptor Frdric Auguste Bartholdi (1834-1904).
Structural design by Civil Engineer Gustave Alexandre Eiffel (1832-1923).
The construction of the 46.5-m-high (151-ft 1-in.) statue began in France in 1875 and was
completed June 1884.
Total weights: Steel structure 125 ton (250,000 lbs) and copper sheathing 31 ton (62,000
lbs).
Presented to the USA by the people of France on July 4, 1884.
In early 1885, the 350 individual pieces of the statue were dismantled and shipped on the
French frigate Isre.
If I forget thee O Jerusalem by the outstanding artist, Bro. Arie Lynn

She'erit Israel Synagogue, Nashville, Tennessee, USA
Hand-made stained-glass window (vitraille).
Heavenly Jerusalem
Home of the Temple of Solomon, King of Israel
Graphic composition
The Straight Path

Graphic composition
Cosmic Freemasonry
Graphic composition
The Eagle's Vision

Graphic composition
Acacia (Acacia Cyanophilla Lindi)

A low perennial tree with racemiform, globular, small, and yellow flowers that bloom in
spring.
Sculpture offered by the National GL of France to the GL of Israel

Cover of invitation from the National GL of France for the Consecration of Lodge
Jerusalem #909
Paris, France
Standards and Emblems of the 12 Tribes of Israel

Reprinted from the Boletin, La Fraternidad #62, Tel Aviv, Israel
Solomon, King of Israel, inspects the Building of the Temple of Jerusalem
A Symbolic Lodge
The Symbols of the 33 Degree of the Scottish Rite
PICTURES: ISRAELI whole capital is occult Masonic shrine,

like Wash DC, & why this is so
author: Jerry Golden
ISRAEL WAS NOT FOUNDED AS A JEWISH STATE, IT'S FOUNDED AS

OCCULT STATE...
1 - The Israeli Supreme Court in

Jerusalem.
4 - Bit of Far East symbolism placed

here
2 - Invert Cross: the only cross here,

3 - Only Obelisk, in Rothschild's
& you trample on it, w/ Muslim
garden
gravesite
5 - Rothschild's sign, pointing to the

only Egyptian obelisk
6 - Rothschild's emblem, pointing to

the only Egyptian obelisk
7 - After passing through security, first

thing you will notice: Rothschilds
10- map of occult laylines in Israeli

capital buildings extending into city...
13- ..library, 3 other tiers: topmost

PRIVATE,ex-judges only,looks up at
pyramid
8 - "Darkness to Light": Masonic 10

steps x 3 = 30 steps...& get this...(to
#13)
9- view; top of 30 stairs,the 'light' of

Jerusalem connects with ancient
areas
11-...soldered into stone architecture, 12- ley-line runs up the center of eye& metal lines trace BETWEEN
pyramid seen through window
buildings
14- numerology squares directly

below eye-pyramid view in open
space below
15- courtrooms shaped as ancient

Jewish tombs, you enter them,
missing keystones
17- courtyard brings stone from

world's largest natural crater
16- Jewish Miskan design brought to
plan,eye-pyramid as holy of holies in
temple
18- going down other 'symbolic'

stairs,feminine Gnostic 'womb' fertility
symbol?
ADDED: Washington DC's 33rd

degree temple, downtown
ADDED: Masonic Structure
ISRAEL WAS NOT FOUNDED AS A JEWISH STATE, IT'S FOUNDED AS

OCCULT STATE (like the U.S.): This report will shock and upset some; it is
one I have put off for over 4 years. After struggling with it I have decided
now is the time to write it. Knowing it could be misunderstood as antiSemitic. God forbid that I a Jew should ever say or do anything that would
be remotely considered as such, but I must admit this report does not
come easy for me. The fact still remains that an evil force has been put into
place in Jerusalem and has spread throughout Israel,...This report will
prove that such a move is underway and has been for quite some
time......the architectural design of the New Israeli Supreme Court Building
designed and paid for by Rothchilds reflects instead only the presence of
Free Masonry & Illuminati architecturally. The Engineers who were chosen
for this job by the Rothschilds were grandson & granddaughter of Ben-Zion
Guine from Turkey who worked for Baron Rothschild, Ram Kurmi, born in
Jerusalem in 1931, and Ada Karmi-Melanede born in Tel-Aviv in 1936. For
those who can make something out of the numbers: important to builders
to have everything done according to correct numbers: were 1,000 sheets
of plans, 1,200 cement posts; worked on building for 3 years or 750 days;
20 workers each day, for 200,000 workdays; 250,000 building stones, each
hand placed. Rothschilds made many stipulations with Israeli Government
before the building began, among them: Rothschilds would pick the plot of
land to align & build Supreme Court; Rothschilds would use their own
architects; & no one would ever know how much the building cost. It took
four years to build a structure with many secrets built into it. This is where
our journey begins as we begin to enter into the building, for this entire
journey is intended to bring one from darkness into the light, become an
Illuminated one, destroy Christianity and Islam through trampling/mocking
their symbols, introduce Hindu, Far Eastern, & Egyptian symbolism, & be a
daily reminder of occult power in Israel for those in the know as they move
Jews and Muslims like chess pawns against each other, toward a designed
Middle Eastern WWIII.
The Roots of Evil in Jerusalem

www.TheGoldenReport.com
11-17-2003
This report will shock and upset some; it is one I have put off for over 4
years. After struggling with it I have decided now is the time to write it.
Knowing it could be misunderstood as anti-Semitic. God forbid that I a Jew
should ever say or do anything that would be remotely considered as such,
but I must admit this report does not come easy for me. The fact still
remains that an evil force has been put into place in Jerusalem and has
spread throughout Israel, in preparations for the end time and the seat of
the anti-Christ. For if we are to believe that the anti-Christ IS TO HAVE HIS
SEAT ON THE TEMPLE MOUNT, then we must come to grips with some
truths not being preached today. One such truth is the foundation for such
a move of the Devil must be underway even as we speak if this is to
happen. Or we simply are not in the end days. This report will prove that
such a move is underway and has been for quiet some time. It will be
accepted by some and rejected by others, but that is the way it goes.
In this report I will use many pictures showing the establishment of the
Illuminati and establish proof that there has been a diabolical plot by those
we refer to as the New World Order. Showing the architectural design of the
New Israeli Supreme Court Building designed and paid for by the
Rothchilds reflex the presence of Free Masonry and the Illuminati. I took all
but one of the pictures you are about to see so I can assure that what you
are seeing is real and in place.
The same families who own and control the Federal Reserve and other
major financial institutions have their eyes set on the Temple Mount, and
the Holy City of Jerusalem. Just as Scriptures say, the man who will be
revealed as the anti-Christ will sit in that place, before the appearance of
the Jewish Messiah Yeshua HaMashiach, and many will receive him as their
messiah. Just actually how that will come about remains to be seen, but
one thing I am convinced of is that Holy men of God will not be the ones to
rebuild the Temple, it will be the Illuminati. For God would not send men to
that place to perform blood sacrifices. His Son's blood was the perfect
sacrifice; there is no need to shed the blood of dumb animals any longer.
Yeshua did a perfect work, and it was finished. But He will return and take
control of the New Temple that I feel will be built soon. But before He will
return this world will have to get in such bad shape that the anti-Christ can
be accepted by most as the savior who can bring peace and order to the
world. But then you know the rest of that story so lets go on.
For those who may think this article is anti-Semitic I ask you to read an
article on (The House Of Satan)
http://www.thegoldenreport.com/articles.asp... for there are those who call
themselves Jews but who are of the house of Satan. And many have found
their way into the Israeli Knesset.
Once again Yeshua will enter into that place, the Holy Mountain of God and
cleanse it, but before that happens all hell will break loose in Jerusalem
and the world. So with all that said I will now show you some things that
have never been published before, for the few who are aware have been
afraid to speak of it. So I ask you to pray over this servant of God for
protection as we go forth with these truths. These truths must be revealed
in order for the Body to know how close we are to the Second Coming of
Yeshua HaMasiach (Jesus the Messiah).
As this entire report will be built around the construction of this building
order by the Rothchilds I should show you a picture of the building. A
friend of mine took this picture as he and his wife flew over the area a
couple years ago.
[1] The Supreme Court building sits on a plot of land opposite the Knesset
and next to the Foreign Ministry and the Central bank of Israel. It is
important to keep in mind that it sits in line with the Knesset, for we will be
talking about Ley-Lines that cross under this pyramid running to the
Knesset, with other ley-lines that cross in perfect order to the center of
Jerusalem and on to the Rockefeller state Museum [Rockefellers were first
finanical supporters of establishing a Zionist state--even before Jewish
people very interested, in the late 1800s, world's hyper-rich manipulate
relative strengths of directions in institutionalized religious movements for
their own long-term political economic (occult) goals...]. Everything about
this building has been thought out to the very finest detail, and it is
diabolical. The Devils plan has been put into place before we ever had an
idea of his plan. He knows his final battle will be here in Jerusalem.
The Engineers who were chosen for this job by the Rothschild's were the
grandson and granddaughter of Ben-Zion Guine from Turkey who worked
for Baron Rothschild, Ram Kurmi, born in Jerusalem in 1931, and Ada
Karmi-Melanede born in Tel-Aviv in 1936. For those who can make
something out of the numbers. It was important to the builder to have
everything done according to the correct numbers. There were 1,000
sheets of plans, 1,200 cement posts; they worked on the building for 3
years or 750 days. 20 workers each day, for 200,000 workdays, 250,000
building stones, each hand placed.
The Israeli Supreme Court in Jerusalem.

[1] The first thing you will notice is the pyramid with the all Seeing Eye just
like the one you will see on the American dollar bill, it sits in a circle to the
left. We will elaborate on this a little later in this article. The larger circle
you see at the bottom of the picture is an inverted-cross designed to walk
on. [2] It is the only religious emblem designed to be trampled on under
foot. At the top of the picture is a Moslem Gravesite, and just out of view to
the right is an Egyptian Obelisk. [3]
To the left just out of sight is a god of the Far East. [4]
And all through the building you will detect Hindu Altars. All of this will
make more sense as we go along, keep in mind we are talking about the
establishment of a form of Government that will usher in the anti-Christ.
There is little proof on the building itself of the presence of the
Rothschilds, but on an outside wall, we find these two items pointing TO
THE GARDEN THAT DISPLAYS THE EGYPTIAN OBELISK. [5, 6]
Giving recognition to the Rothschilds, you will notice the Rothschilds
emblem at the top. It is the symbol for the founder of the Rothschild
Dynasty and his five sons, who established central banks throughout
Europe. The Rothschilds made several stipulations with the Israeli
Government before the building began, among them were: the Rothschilds
would pick the plot of land to build the Supreme Court; they would use
their own architects; and no one would ever know how much the building
cost. It took them four years to build this structure with many secrets built
into it.
After passing through security the first thing you will notice on the left wall
is a large picture. [7]
From the left you will see Teddy Kollek, then Lord Rothschild, on the right
standing you will see Shimon Peres, and setting at the bottom left Yhzhak
Rabin. And others who brought us the Olso death process that we are now
faced with.
But this is where our journey begins as we begin to enter into the building,
for this entire journey is intended to bring one from darkness into the light,
and become an Illuminated one. You first enter into an area with very dim
lighting, but as you look up the stairs [8] you see the bright light that
comes from a very large window that over looks parts of Jerusalem. [9]
Here it is very important to count the steps; there are three sets of 10 steps,
making a total of 30. As you ascend these 30 steps you come from the
darkness into the light. And from here you can see the world or in this case
the city of Jerusalem like you haven't seen it before. [9]
It is also worth mentioning that on the left side you will see the old
Jerusalem Stone, some even believe these same stones were used in the
second Temple, but I have no way to prove that. On the other side you will
see the smooth modern wall.
There are 6 lamp stands going up that speaks to man in his journey to gain
knowledge and become illuminated. But once again I feel it necessary to
tell you that it's very important to the ones who built this building that
everything be perfect and in their order of things, even numerically.
As we turn to the left and begin to walk towards the Pyramid we notice a
metal strip in the marble floor. [10, 11] The Ley-Lines CROSS DIRECTLY
UNDER THE PYRAMID, AND RUN FROM THIS PLACE TO DIFFERENT
PLACES IN THE CITY. It is where the Judges and others can stand to
receive knowledge and power. Standing directly over a piece of crystal with
the all Seeing Eye of Lucifer the light bearer above them.
For those who are not aware of the term Ley-Lines, it is lines in
geographical places that Witches, Warlock, and Wizards walk claiming for
the Devil. If you will notice in every large city all palm readers and such are
usually on the same street that is a ley-line.
Here is a map of Jerusalem, [10] you can see that the Supreme Court
Building and the Knesset are connected with one straight line, and at a 90
degree angle to that line half way is a Ley-line that runs perpendicular. That
line runs straight down the middle of a street known as Ben Yehuda, a
place where all the crazies meet, and at any given day you can find at least
one who calls himself Elijah or Moses. Israelis call Ben Yehuda the freak
show.
THAT LINE RUNS ON TO THE ROCKEFELLER MUSEUM; and from the
Rockefeller Museum a line runs through the Moslem Quarters TO THE

TEMPLE MOUNT.
I will make this map a little larger to help you out some.
Just before entering under the pyramid there is a window you can look up
at the pyramid, you will notice the ley-line that runs to the center of the
pyramid. [12]
For a moment lets go back to the top of the 30 steps, as we know there are
33 degrees in Free Masonry but the last three are the ones of higher
learning and preparations to enter the Illuminati. So as we move from the
top of the stairs [8] towards the Pyramid [11, 12] we see a great library [13]
with three tiers to those three levels of higher learning. They are the three
final steps in Free Masonry and after that if ones choose to go higher and
have been accepted they enter the highest levels of the Illuminati. It is also
important in this building to note that the 33rd level ends at the base of the
Pyramid. [12]
This is a very large and expensive Library, [13] but there is something else
about this one that should be mentioned. The first tier is "only" for
Lawyers; the second tier is "only" for setting Judges. The highest and third
tier is "only" for retired judges. Which also speaks of the order of things in
the Illuminati, as one must be accepted and move to the higher level before
the knowledge at that level is available to them. And directly above that
third tier is the Pyramid with the all seeing eye of Lucifer. [12] That begins
the journey into the Illuminati.
Directly under the Pyramid [12] you see 6 squares. [14] Six being the
number of man, and each square has 4 sides speaking to the world. In the
center directly under the point of the pyramid a crystal so that when one
stand over it he of she is in direct line from the point of the pyramid and the
crystal below. [12]
There are five Courtrooms, each has an entrance in the shape of a Jewish
Tomb [15], with the opening above the door for the spirit to have freedom to
enter or leave. The wall with the courtroom entrances has a [Gnostic?]
curve to it, while the outer wall is straight. There are two things said about
his, some say it speaks to the straight line of Justice, and the curve line of
Mercy, yet others say it speaks of order out of chaos. The motto of the
Illuminati. There are three Judges who set in each courtroom [as in courtmartial courts of the French Revolution...], AND ABOVE THE SEATS OF
THE JUDGES THERE ARE SMALLER PYRAMIDS THAT SHED LIGHT ONTO
THE JUDGES AS THEY SIT OVER THOSE WHO ARE BROUGHT UP FROM
THE PRISON CELLS BELOW. The Judges chambers are above the
courtrooms and they come down to bring light to those who are brought up
from below. [12, 13]

I have done a small cut away from the whole plan of the building in order to
show you the design of a Jewish Miskan brought into the plan [16], as all
the other major religions of the world are represented in one form or
another. As you walk from the pyramid you can go either to the courtrooms
or towards the Judges chambers. But this is what that part of the building
looks like, MAKING THE PYRAMID THE HOLY OF HOLIES in this evil
Miskan "Temple".
The bottom part of the above picture is the courtyard [16, 17], and here we
find finished stones brought in from the desert near Mitzpe Ramon--where
we find the world's largest natural crater. A narrow channel of water [17]
that runs continually divides the stones. The architects claim to have been
inspired from the Scriptures in Psalms 85:11 Truth shall spring up from the
earth; and righteousness shall look down from heaven. For the Judges sit
above this courtyard looking down.
When you leave the center Courtroom [15] or main courtroom directly
across the opening you find the stairs going downstairs [18], at the base of
the stairs you will find the fertility symbol always present in any illuminati
structure, often hidden but always there. Much can be said about this
symbol and the symbol of the masons with the compass and square with
the "G" in the middle, but I will leave that for another time or for someone
else.
In Conclusion
We have just lightly touched on the significance of this building for there
are literally hundreds of details that point to the Illuminati and their plans
for mankind. But more important to this report it ESTABLISHES A BASE
FOR THE SEAT OF THE ONE that will be accepted by most as the messiah,
before Yeshua returns to set up his reign and rule over the earth. I have no
doubt that many will come against this report, and that the messenger
rather than the message will be attacked. But I have tried to lay it out with
proof and facts much more could be said and I am sure this will provoke
others to say them, and possibly that is the intent of this article.
But as we all know God has a plan and it will not be stopped or detoured.
Part of His plan is for His people the Jews to return home to Israel. For
some Scriptures on that you could read the following verses. Isa. 60:9, Isa.
43:5-6, Jer. 16:14-15, Jer. 16:16, Isa. 49:22, Exe. 36:8 Eze. 36:24, Eze. 37:12,
Eze. 39:28 just to mention a few.
1 - The Israeli Supreme Court in Jerusalem.
7 - After passing through security, first thing you will notice: Rothschilds
LEON ZELDIS 33
Past Sovereign
Grand
Commander
Supreme
Council AASR
of Israel
MASONIC SYMBOLS
AND
SIGNPOSTS
Published by Anchor
Communications,2003.
Pp. x, 165 .
List price, $19.95.
Available from the publisher:
Anchor Communications
or sending e-mail to : Leon
Zeldis lzeldis@netvision.net.il
Dear Readers,
Oh yes, Bro Zeldis is both a brother and a friend of mine, but this collection of papers is
just the book I hope to find and I wish to read when I look for a work about masonic
symbolism.
Freemasonry is often said to be "a beautiful system of morality,veiled in allegory and
illustrated by symbols." For a student to properly understand the meanings of the
symbols, a Master is needed to guide the student through the allegory.
Len Zeldis is a Masonic Master and his work "Masonic Symbols and Signposts" is an
indispensable tool for all Masons who seek more Light in Masonry. His explanations of
various Masonic symbols are clear, well researched and presented in a manner that is
thoroughly enjoyable to read.
In addition, Brother Zeldis explores such topics as the Dead Sea Scrolls and the
Labyrinth, offering fascinating research of Masonic interest. His study of color symbolism
in the Masonic degrees and bodies is, alone, of enormous value to all Masons.
"Masonic Symbols and Signposts" is a wonderful guide for all students of Masonry.
Bro. Zeldis says : " I have given this book the title 'Masonic Symbols and Signposts' to
stress the fact that Masonic symbolism must be taken as our true landmarks. That is,
signs to mark the boundaries of our actions. They point the way, but are not to be taken
as impassable barriers. Masonic tradition should act as a compass, not an anchor'.
Bruno Virgilio Gazzo
Editor of Pietre-Stones Review of Freemasonry
http://www.freemasons-freemasonry.com/librozeldis.html
Lodge of the Holy Land #50

International Membership
The Lodge of the Holy Land #50 was created in order to enable Brethren from all over
the world, living outside Israel, to be able to affiliate to an Israeli Lodge in the Holy Land
and feel part of Israeli Freemasonry. Membership is open to all Master Masons in good
standing belonging to a Lodge under the jurisdiction of a Grand Lodge, with which the
Grand Lodge of the State of Israel maintains fraternal relations (that includes all US and
Canadian Grand Lodges). Members receive a Lodge Jewel they may wear (if local
regulations permit it), an affiliation Certificate, and all publications issued by the GL of
Israel. The Lodge itself meets in Israel, whenever required to greet visiting groups of
Brethren from abroad. It works in the language understood by the visiting Brethren
(generally English, but we have had meetings conducted in French and Spanish, as well).
The current Worshipful Master is R.W. Bro. Joseph E.A. Salem, Hon. Deputy Grand
Master, GL of Israel, who in a long a distinguished Masonic career in Rhodesia and later
in Israel, filled the highest positions in the craft, the Royal Arch and the AASR.
Brethren interested in affiliating to the Lodge of the Holy Land #50 should simply:
1. Print a copy of the following Petition for Affiliation.
2. Fill in all entries and sign (please type or use block letters). Also, get the
recommendation of the Master of your Lodge.
3. Enclose a check payable to the Grand Lodge of Israel:
o For affiliation & the fee for the first year: US$ 55. OR
o Annual fee (from the second year): US$ 35.
4. Mail petition and check to:
Lodge of the Holy Land #50
c/o Grand Secretary
The Grand Lodge of the State of Israel
PO Box 33206
Tel Aviv 61331
ISRAEL
Ashlars from King Solomon's Quarries

Jerusalem, Israel
And Solomon's builders and Hiram's builders did hew them, and the stonesquarers: so
they prepared timber and stones to build the house.
(1 Kings 5:18)
Dear Brethren:
Cordial greetings to all from Desert Splendor Lodge #57 (Negohat Hamidbar) in the
Beer-Sheva Valley, Israel.
We gladly announce our fraternal campaign of sending rough and/or perfect ashlars from
the Holy Land, Israel. The raw stone is being hewn from King Solomon's Quarries in
Jerusalem, Israel. These stones are carved into ashlars, polished, packaged, and shipped
by Brethren from Israel to all interested Brethren from all over the world. These rare
ashlars are of a great symbolic value because of their origin, which is presumably the
same place where the ancient ashlars of King Solomon's Temple where hewn and carved.
And the house, when it was in building, was built of stone made ready before it was
brought thither: so that there was neither hammer nor axe nor any tool of iron heard in
the house, while it was in building.
(1 Kings 6:7)
We would like to announce this campaign to serve and help our Brethren from all over
the world.
Jerusalem - Symbolic Cradle of Freemasonry

Leon Zeldis, FPS, 33
PSGC, Supreme Council of the Scottish Rite for the State of Israel
Honorary Adjunct Grand Master
salem, City of David, King of Israel - Home of the Temple of Solomon, King of Israel
forget thee, O Jerusalem, let my right hand wither; let my tongue stick to my palate, ..." (Psalms 137: 5-6)
Jerusalem, the "City of Peace," is the city of David, King of Israel, who, in the 10th
century BCE, unified the Holy Land under his rule and established Jerusalem as his
capital. His son, Solomon, King of Israel, built a Temple to the G-d of Israel which
became the archetypal Temple in Western thought and a central subject in Masonic
tradition. King Solomon's Temple already appears in the Old Charges of Operative
Masons used by medieval Lodges and many legendary and ritual features of various
Masonic degrees are related to its construction and architecture.
For both Christians and Jews, Jerusalem is the focal point of the world, the place where
heaven and earth touch each other (Heavenly and Earthly Jerusalem). In the middle ages,
some maps show Jerusalem as the center of the world, with Europe, Asia, and Africa
radiating from it like the petals of a flower. Jerusalem is mentioned in the Old Testament
no less than 656 times, in addition to other appelations such as "The Holy City," "The
City of Truth," "The City of G-d," "The City of Peace," etc.
In 586 BCE, King Solomon's Temple was razed by Nebuchadnezzar. A second Temple
was erected by Jews returning from the Babylonian exile in the 5th century BCE and was
rebuilt and greatly enlarged by King Herod around the time of Jesus. The Western Wall
(formerly known as the "Wailing Wall") is a striking remnant of the Herodian temple.
After the reunification of Jerusalem in 1967, the whole area has been opened up and now
a large section of the wall has been exposed, part of which can be followed through
underground passages.
Some of the huge
Herodian ashlars are
among the largest
construction stones in
the world.
Beneath the wall

encircling the Old City,
there is a deep cavern
known as King
Solomon's Quarries.
The Master Course, Western Wall, Jerusalem, Israel
Presumably the largest building stone in the world:
This was used in old
~12.543.5 m = ~411211.5 ft, ~370 ton = ~830,000 lb
times to quarry the
characteristic yellow
Jerusalem stone. In this
cave took place, on May 13, 1868, the first recorded Masonic ceremony in the Holy
Land. A group of Freemasons led by Robert Morris (Past Grand Master of Kentucky)
held a meeting in the Secret Monitor Degree. At present, the cave is used to hold a Mark
Master degree once or twice a year, usually conducted in English and attended by
numerous Brethren from abroad.
The newly opened Museum of the History of Jerusalem, at King David's Tower, near the
Old City's Jaffa Gate, gives a fascinating account of the city's 3000-year history. Other
places in Israel with strong masonic connections, such as Jaffa (Joppa) and Acre
(Templars), are within driving distance of Jerusalem.
Tower of David, Jerusalem, Israel
There are eight Lodges

working in Jerusalem, all of
them under the jurisdiction
of the Grand Lodge of the
State of Israel. Most work
in Hebrew, but there is one
working in English (Holy
City Lodge #4). The
Masonic Temple is located
at 13 Ezrat Israel Street, off
the main thoroughfare of
the New City, Jaffa Road.
Other attractions in
Jerusalem include the Israel Museum, where the original Dead Sea Scrolls are in
exhibition, among many fascinating archeological discoveries, some of them thousands
of years old. The world-famous Yad Vashem memorial perpetuates the memory of the
victims of the Holocaust. The recently-opened Bible Lands Museum explores the history,
art, and architecture of the Holy Land throughout the ages.
http://www.geocities.com/Athens/Forum/9991/jerusalem.html
Israeli Freemasonry
The first National Grand Lodge in Israel was constituted on 1933, even before the
creation of the State, and brought together all the Lodges that had been working under
Egyptian or French jurisdictions. The English-speaking lodges, however, refused to join
the new Grand Lodge and continued working separately. Lack of recognition by the
United Grand Lodge of England resulted in almost complete international isolation.
There was need for the creation of a Grand Lodge, that would achieve unity within Israeli
Freemasonry and recognition abroad. This ideal was realized in 1953, when, in an
impressive ceremony conducted in Jerusalem by Brother the Earl of Elgin and
Kincardine, Past Grand Master of the Grand Lodge of Scotland, the Grand Lodge of the
State of Israel was consecrated and M.W. Bro. Shabetay Levy, Mayor of Haifa, was
installed as its first Grand Master.
From 30 Lodges at its foundation, the number of Lodges working under the Grand Lodge
of the State of Israel has grown during the years, reaching some 70 active lodges at this
time. The last to be consecrated, in January 1993, was the French-speaking "France"
Lodge No. 77 of Jerusalem, consecrated in the presence of the Grand Master of the
(regular) French National Lodge.
The historic origins of Freemasonry in the Holy Land date from the 13th of May, 1868,
when M.W. Bro. Dr. Robert Morris, Past Grand Master of the Grand Lodge of Kentucky,
directed a Secret Monitor ceremony in the Cave of Zedekiah, popularly known as King
Solomon's Quarries, deep under the walls of the old city of Jerusalem.
Dr. Morris worked unceasingly to erect the first regular Masonic Lodge, and in 1873, he
finally succeeded in obtaining a charter from the Grand Lodge of Canada, Ontario, for the
Royal Solomon Mother Lodge No. 293, working "at the city of Jerusalem or adjacent
places." This was the first regular Lodge in Israel. Most of its founding members were
American settlers living in Jaffa, belonging to a Christian sect called the Church of the
Messiah. In 1866, they had left Jonesport, Maine, for the Holy Land, with the avowed
intention of founding an agricultural settlement. Dr. Robert Morris was supposed to be
the Lodge's first Master, but, it appears that he could not arrive, and Bro. Rolla Floyd, one
of the leaders of the American group, called "The Palestine Emigration Society," took his
place. The Lodge had a difficult existence and after a few years, stopped reporting to the
Grand Lodge of Canada. It was finally erased in 1907.
The next Masonic Lodge to be formed in Israel was officially established in Jaffa. Around
1890, a group of Arab and Jewish Brethren petitioned the Misraim (Egypt) Rite, based in
Paris, but active at the time in Egypt, and founded the Lodge "Le Port du Temple de Roi
Salomon" (the Port of King Solomon's Temple), working in French. Not long after its
creation, the Lodge received a large influx of affiliate members, French engineers who
had come to build the Jaffa-Jerusalem railway, the first in Israel. The arrival of the French
engineers led some writers to conclude that they had founded the Jaffa Lodge, though this
was not the case.
A colorful Masonic figure at the time was a Christian Arab called Iskander Awad, who
Anglicized his name to Alexander Howard. Brother Howard was the local agent for the
British travel firm, Thomas Cook. He also owed hotels in Jaffa and Jerusalem, and ran a
stagecoach service between both towns. His own home in Jaffa was used as a Masonic
Temple, and the ornate marble entrance stands to this day, though the place is now a
furniture store. Howard styled himself Le Chevalier Howard, which has puzzled
historians unaware of the Masonic source of his title, belonging to the 18th Degree of the
A.A. Scottish Rite.
In 1906, realizing that the Misraim Rite was unrecognized by most Grand Lodges of the
work, the Jaffa Brethren decided to change the Lodge's affiliation to the Grand Orient of
France, which was very active throughout the Middle East. They adopted a new name,
Barkai (Dawn), and eventually became integrated into the Grand Lodge of the State of
Israel. Lodge Barkai is the oldest in the country still in existence and, although it now
works in Hebrew, rather than French, it preserves many features of the French rituals.
Three other Lodges were constituted before World War I, when the country became a
British Mandate. Under British rule, a number of Lodges were chartered by the Grand
Lodges of Egypt, Scotland, and England, and the Grand Orient of France. Some of these
Lodges are still in existence to this day, while others disappeared for diverse reasons.
A special case is that of the five German-speaking lodges founded in Israel in 1931 by the
Grand Master of the symbolic Grand Lodge of Germany. With great vision, M.W. Bro.
Otto Mffelmann realized that the rise of Hitler in Germany sounded the death knell for
Freemasonry in his country. He traveled to Israel and, with the help of German Brethren
who had emigrated there to escape the racial laws of the Nazis, founded Lodges in the
three main cities: Jerusalem, Tel-Aviv, and Haifa. Soon after, Freemasonry was indeed
banned in Germany, the Grand Lodges disbanded, and many Brethren met their fate in
the concentration camps. German-speaking Lodges in Israel (and also in Chile) kept alive
the flame of German Freemasonry during those dark years and, after the end of the war,
were instrumental in restoring regular Freemasonry to Germany.
Most Israeli Lodges work in Hebrew and the vast majority of their members are Jewish,
although there are no statistical numbers on the religious affiliation of Israeli Masons,
because no such question is ever asked of a candidate. Arabic-speaking Brethren, whether
Christian, Muslim, or Druse (and even some Jews originally from Arab countries) work
in five Lodges, in Acre, Haifa, Nazareth, and Jerusalem. An Arab lawyer, M.W. Bro.
Jamil Shalhoub, was elected Grand Master for 1981 and reelected the following year.
Israel is a country of immigrants. The cosmopolitan origin of its population is reflected in
the large number of Lodges operating in foreign languages. Apart from Israel's two
official languages (Hebrew and Arabic), there are Lodges working in six other languages:
English, French, Spanish, German, Romanian, and Turkish.
These Lodges differ not only in language, but also in their rituals. Hebrew and Arabicspeaking Lodges work according to rituals approved by the Grand Lodge, based on the
English rituals. Foreign-language Lodges use the rituals habitual in their countries of
origin. Lodge Raanana, for instance, which was founded by immigrants from South
Africa and Rhodesia, use the Netherlands ritual. Spanish-speaking Lodges use the
Scottish Rite ritual, widely used in Latin America and Spain.
Freemasonry is one of the few institutions that actively promotes better understanding
between the different ethnic and cultural segments of Israel society, particularly between
Jewish and Arab Brethren, and also assists in the social integration of immigrants.
Three Volumes of the Sacred Law are opened side by side upon the altar in Grand Lodge:
The Hebrew Bible (Tanach), The Christian Bible, and the Koran. Furthermore, there are
three Grand Officers to bear these books. The official seal of the Grand Lodge encloses
the symbols of the three great monotheistic religions: The Christian Cross, Jewish Star of
David, and Muslim Crescent, all intertwined within the square and compasses.
Frequently, joint meetings are held between lodges, so that sometimes three or more
different languages are heard in the course of a single meeting.
Individual Lodges and the Grand Lodge itself perform numerous charitable activities,
including donations of expensive medical equipment to hospitals, help to the blind, and
food for the needy. The Order maintains a parents' home in Nahariya, a town near the
Lebanese border.
Grand Lodge meets in Tel-Aviv, but there are Masonic Temples in all important cities,
from Nahariya in the north to Eilat, Israel's southern port on the Red Sea. In Acre, the
Masonic Temple is located in the Old City, in a building with the characteristic arches and
vaults of medieval construction. In Jerusalem, King Solomon's Quarries are used several
times a year to conduct Masonic meetings, generally in the Mark Degree. The
underground quarry could explain what is written in the Bible, that no sound of metallic
tools was heard at the building site of the Temple. If the stones were dressed
underground, no noise would have reached the Temple site.
And the house, when it was in building, was built of stone made ready before it was
brought thither: so that there was neither hammer nor axe nor any tool of iron heard in
the house, while it was in building.
(1 Kings 6:7)
In 1993, the Grand Lodge of the State of Israel celebrated its 40th anniversary. It
maintains close fraternal ties with regular Grand Lodges throughout the world. Frequent
visits by delegations and individual Brethren from abroad give testimony to the
universality of our Order.
Despite its small size, the Grand Lodge of the State of Israel can be proud of having been
able to foster and develop a true fraternal spirit within its Lodges even under the most
trying circumstances. We must endeavor to bring our message of enlightenment,
toleration, and fraternal love to all, so helpingbuild a better world for our children.
Appendix
Lodges founded before the Independence of the State of Israel in 1948:
Lodge
No.
City
Founded
Language
Carmel
1085
Haifa
4 May 1911 or
near
English, then Arabic, currently

English
Jordan
1339
Jaffa
28 May 1925
Hebrew, later Arabic in Jordan
Holy City
12 January 1931
English
Reuben
1376
14 September
1931
Hebrew
Mitzpah
1383 Jerusalem
19 January 1933
Hebrew
Sharon
1381
Tel Aviv
30 January 1935
English
Prophet
Elijah
16
Haifa
1936
Hebrew
Aviv
1397
Tel Aviv
18 January 1940
English, later Hebrew
Menorah
19
Haifa
1944
Hebrew
1372 Jerusalem
Haifa
Origins of the Supreme Council of the Scottish Rite

for the State of Israel
The first Grand

Lodge to be
established in the
Holy Land, the
National Grand
Lodge of Palestine,
was constituted on
9.1.1932. This
Masonic body,
however, did not
gather under its
aegis all the private
Lodges then
operating in the
country. The ideal of
unity was finally achieved on 20.10.1953, with the consecration of the Grand Lodge of
the State of Israel.
The establishment of Israel's Grand Lodge made all the more evident the need to
constitute a parallel sovereign body to develop and govern the Scottish Rite bodies in the
State of Israel. Credit for the initiative, taking the first concrete steps to reach this goal,
must be given to Ill. Bro. Isaac Grassiani, 33, who had arrived in Israel only a few years
earlier. Some details about Bro. Grassiani's life and Masonic career will be found on
another page. His Masonic activities were many-sided, but his paramount desire was,
from the very beginning, the creation of a Supreme Council for Israel.
To further this objective, Bro. Grassiani gathered around him a handful of Brethren who
shared his enthusiasm for the Scottish Rite, including the very few who had already made
progress abroad on the ladder of Scottish Rite degrees.
The first practical step taken was an application submitted to the Conference of European
Grand Commanders held in The Hague on 1963. Let us quote the pertinent paragraph of
the allocution (annual report) given one year later by Ill. Bro. George E. Bushnell, 33,
late Sovereign Grand Commander of the U.S.A., Northern Jurisdiction, at Detroit,
Michigan, on September 29, 1964:1
Last year we reported that the Conference of European Grand Commanders meeting at
The Hague in the Netherlands had considered and discussed the desire of Brethren in
Israel to establish a Scottish Rite organization in that country. It was the feeling of the
European Grand Commanders, concurred in by the Grand Commanders of the Southern
and Northern Jurisdictions, U.S.A., that the first step should be the organization of a
Lodge of Perfection in Israel under the auspices of a nearby European Supreme Council.
The result was that the 1963 Conference decided to ask the Supreme Council for Turkey
to undertake the assignment.
At the 1964 European Conference, conducted at Brussels, Belgium, Grand Commander
Ill. Hazim Atif Kuyucak (Sovereign Grand Commander of Turkey) reported that the
Supreme Council for Turkey regretfully had to withdraw from the proposed sponsorship
inasmuch as its law, patterned after certain provisions of Turkish civil law, prohibited the
Supreme Council from engaging in actual operations outside the boundaries of the
Republic of Turkey.
In 1963, it had been pointed out that a number of the few Thirty-third Degree Masons
now residing in Israel, had received their Scottish Rite degrees in Germany many years
ago and that, for such reason, the Supreme Council for Germany was very desirous of
assisting in the erection of the Rite in Israel. The 1964 Conference, following the receipt
of Commander Kuyucak's explanation, has now requested the Supreme Council for
Germany to take over the formation of an initial Lodge of Perfection in Israel."
As soon as the above resolution became known, on 9 November 1964, Grassiani and his
small group of adherents sent an invitation to the Sovereign Grand Commander of
Germany, Ill. Dr. Erich Schalscha, 33, to come to Israel. The invitation was duly
accepted and Dr. Schalscha arrived on 23 December of that year. At the time, Bro. Roger
Nicolet occupied an important position in El-Al, Israel's national airline, which made it
easier to accord the illustrious visitor the V.I.P. treatment he deserved.2
During his visit, Dr. Schalscha held meetings with Grassiani and other Israeli Brethren.
He also attended the installation meeting of the Romanian Lodge, Hashachar, which took
place on 28 December 1964.
On January 1, 1965, Sov. Grand Commander Schalscha was entertained at a luncheon
given by the Grand Master of the Grand Lodge of the State of Israel, Dr. Joseph Michael
Lamm, and senior Grand Lodge officers. Thereafter, with the assistance of Ill. Bro. Isaac
Grassiani, 33 and Ill. Bro. Dr. Jona Ron, 33, he conferred the 32nd Degree on the
Grand Master and on the Senior Grand Warden, Abraham Fellman.
First Assembly Held in Tel Aviv on January 3, 1965

First row, seated, left to right: Yehuda Treivish, Menachem Talmon, Abraham Fellman, Isaac Grassiani,
Dr. Erich Schalscha, Dr. Jona Ron, Dr. Joseph Lamm, Jacob Segal, B. Katinke, Zvi Levy, Joseph Bar-Ner.
Second row, standing, left to right: I. Werber, M. Weintraub, B. Tiomekin, Asher King, Hans Koehler,
Zevulun Caspi, Pinchas Biezunski, M. Amity, W. Guttman, Joseph Schattner, Itzhak Hacohen, M.Y. Levy,
D. Chorin, E. Heinemann, S. Slonim, M. Shmerling.
Third row, standing, left to right: R. Moskuna, Alex Candrea, M. Maor Shor, Moshe Tagari, Jacob Rabin,
Zvi Artzi, Shlomo Gross, Mordechai Falkovitz, Z. Haron, Abraham Abir, Felix Klug, Issar Choroshansky,
Joseph Stark, Martin Gehl.
On January 3,
1965, Dr.
Schalscha
consecrated
the first two
regular bodies
of the Scottish
Rite in Israel:
Lodges of
Perfection
"Dan"
(Hebrewspeaking) and
"Tel-Aviv"
(Germanspeaking),
both in TelAviv. He then
carried out the
ceremony of
initiation into
the Secret
Master degree, which was conferred on 55 Brethren.

On the same afternoon, he affiliated and obligated 18 Brethren from other jurisdictions
into the Rose Croix Chapter and conferred on them the Eighteenth Degree. Dr. Schalscha
then appointed Ill. Bro. Isaac Grassiani, 33, as Grand Inspector General for Israel and Ill.
Bro. Dr. Jona Ron, 33, to serve as Secretary General of the Scottish Rite in Israel.3
Sov. Grand Commander Schalscha left Israel on January 6, and on 30 May 1965 he
informed about all the steps he had taken to the 20th Conference of European Grand
Commanders, held in Laussanne.
On 18 August 1965,4 three new Lodges of Perfection were consecrated in Haifa: "Galil"
(Hebrew-speaking), "Haifa" (German-speaking) and "Veritas" (French-speaking). After
the respective Office Bearers of the new Lodges had been installed and obligated, the
Fourth Degree was conferred on 22 new candidates.
On December 7 of the same year, a sixth Lodge of Perfection was consecrated, this time
in Israel's capital, under the name "Jerusalem" (Hebrew-speaking). Ten candidates were
initiated into the Fourth Degree.
On October 24, 1965, the Supreme Council for Germany resolved to further the Scottish
Rite in Israel and delegated Lieutenant Grand Commander Ill. Bro. Dr. Emil Selter, 33,
to proceed to Israel in order to constitute a Rose-Croix Chapter (18) and a Council of
Kadosh (30).
Dr. Selter
visited Israel
between
January 8
and 19 of
1966. On
January 10,
five Ill.
Members of
the Scottish
Rite in
Israel: Prof.
Andor
Coronation of Four New Israeli Sovereign Grand Inspectors General, Jerusalem, January 10, 1966
Seating (left to right): Dr. Emanuel Propper, Dr. Emil Selter, Prof. Andor Fodor.
Fodor, 33,
Standing (left to right): Abraham Fellman, Max Silverstone, Dr. Joseph Michael Lamm, Isaac Grassiani,
Dr. Emanuel Dr. Jona Ron, Zoltan Harmat, Ionel Branisteanu.
Propper, 33,
Isaac
Grassiani, 33, Dr. Jona Ron, 33 and Zoltan Harmat, 33 accompanied Ill. Bro. Dr. Emil
Selter, 33 to the Jerusalem Masonic Temple and performed in ample form the ceremony
conferring the 33 on four new members, namely: M.W.Bro. Joseph Michael Lamm
(Imm. Past Grand Master), R.W.Bro. Abraham Fellman (Grand Senior Warden),
M.W.Bro. Max Silverstone (Past Grand Master) and W.Bro. Ionel Branisteanu, thus
bringing the number of Sovereign Grand Inspectors in Israel to nine.
On January 11th, Ill. Bro. Dr. Selter consecrated in Tel-Aviv the Rose-Croix Chapter
"Shalom" (meaning "peace") and installed Ill. Bro. Abraham Fellman, 33 as its first
Most Wise Master. Immediately thereafter, the Office Bearers were sworn-in and the 18
was conferred in Hebrew on 25 candidates.
The next day Ill. Bro. Dr. Selter consecrated a new Council of Kadosh (30) by the name
of Areopagus "Zohar", whose Hebrew name means "splendor", and refers to the wellknown homonymous Cabalistic treatise. Ill. Dr. Jona Ron, 33, was installed as Thrice
Potent Grand Master of the Areopagus, and the Thirtieth degree was conferred on 26
Scottish Rite members.5
On May 20 of that year, Isaac Grassiani became seriously ill. He was taken to Hadassa
Hospital in Tel-Aviv, and his condition gradually deteriorated, to the point that the
attending physicians feared for his life. In these circumstances, Roger Nicolet addressed a
personal call to Dr. Schalscha, begging him to come and visit Grassiani at his deathbed.
In spite of his many occupations, the Sovereign Grand Commander of Germany accepted
at once and flew to Israel forthwith. As he later explained to Roger Nicolet, he had been
deeply moved by a gesture that Grassiani had had during his previous visit, when in the
course of a trip, Grassiani stopped the car, went into a forester's hut and came back with
two tree saplings, asking Dr. Schalscha to plant them in the soil of the Holy Land, one to
honor his late wife, and the other in his own name.
Dr. Schalscha arrived in Israel on June 15. The next morning, he went to the hospital to
see Grassiani, who recognized him but could not speak. At I I a.m. that same morning,
Dr. Schalscha, standing at Grassiani's bedside, solemnly proclaimed him as the Sovereign
Grand Commander of the Supreme Council for Israel.
We cannot know what effect this poignant declaration had on Grassiani's will to live. The
fact is that his condition began to improve at once and, on June 18, shortly before the
return of Dr. Schalscha to Germany, they could already manage a long conversation
together.6
On October 12, 1966, by virtue of a Charter received from the Supreme Council for
Germany, a Consistory named "Sanhedrin", working the 31 and 32 degrees, was
consecrated in Tel-Aviv. Ill. Bro. Max Silverstone was installed as the first Commanderin-Chief, and the 32 was conferred on 14 members. The name "Sanhedrin" was chosen
for this Consistory after the name of the highest judicial tribunal among the Jews in
Jerusalem, some two thousand years ago.
On November 2, 1966, six additional new members were coronated into the Thirty-third
Degree, thus bringing the number of Ill. Brethren in Israel to fifteen.
On November 2, 1966, the 15 members of the 33rd Degree in Israel met at Freemason's
Hall, Tel-Aviv, and constituted themselves into a Supreme Council for the State of Israel.
They approved the Book of Constitutions, nominated Ill. Bro. Isaac Grassiani as the first
Sovereign Grand Commander, and elected the first Office Bearers. Thereafter, it was
resolved to request the Supreme Council for Germany to consecrate officially the new
Supreme Council.
Consecration Meeting of the Supreme Council for the State of Israel, November 17, 1966
Seating (left to right): Jacob Segal, Dr. Emanuel Propper, Otto Bachman, Willem Hofman, Isaac
Grassiani, Dr. Erich Schalscha, Rudolph Bohlman, Alfred Buss, A. Reul, Lazzaro Emilio Franco.
Standing (left to right): Dr. Joseph Lamm, Abraham Fellman, Felix Klug, Dr. Jona Ron, Joseph Bar-Ner,
Pinchas Biezunski, Ionel Branisteanu, Karl Kiesler, Zoltan Harmat, Moshe Tagari, Morizio Milgrom, Dr.
Novak.
The ceremony
of
Consecration
and
Constitution
of the
Supreme
Council for
the State of
Israel took
place on
November 17,
1966, at the
Fremason's
Hall, Tel-Aviv,
in the
presence of 23 Illustrious Brethren of the 33rd Degree, and over 250 other Brethren of the
Scottish Rite.
The ceremony was performed by Ill. Bro. Erich Schalscha, 33, Sovereign Grand
Commander of Germany, assisted by:
Ill. Bro. Lazzaro Emilio Franco, 33, of the Supreme Council for Turkey and Special
Representative of the Sovereign Grand Commander Ill. Bro. Hazim A. Kuyucak, 33;
Ill. Bro. Willem Hofman, 33, Sovereign Grand Commander of the Netherlands;
Ill. Bro. Rudolf Bohlman, 33, Lieut. Grand Commander of the Supreme Council for
Germany;
Ill. Bro. Otto Bachman, 33, Active Member of the Supreme Council for Switzerland,
and Special Representative of the Sovereign Grand Commander, Ill. Bro. Alfred Siza,
33.
Ill. Brethren Alfred Buss, 33 and Adolf Reul, 33, Active Members of the Supreme
Council for Germany;
Ill. Bro. Morizio Milgrom, 33, from Brazil, and the fifteeen Active Members of the new
Supreme Council for the State of Israel.
Grand Commander Schalscha, 33, related the sequence of events from the 1964
Conference of European Grand Commanders to the present. He expressed his pleasure at
being able to consecrate the new Supreme Council, declaring that the Supreme Council
for Germany released from that moment all Subordinate Bodies in Israel and their
Members from their allegiance and obedience to the Supreme Council for Germany, to be
transferred to the Supreme Council for the State of Israel.
The Charter declaring the,Supreme Council for the State of Israel duly constituted and
established in accordance with ancient custom and in conformity with the Grand
Constitutions of 1786 was now read out. Dr. Schalscha then formally invested Ill. Bro.
Isaac Grassiani, 33, as the first Sovereign Grand Commander. Ill. Bro. Dr. Jona Ron,
33, the Lieut. Grand Commander, administered the oath to the new Grand Office
Bearers.
Sovereign Grand Commander Grassiani then conferred the rank of Honorary Past Grand
Commander on Ill. Brethren Dr. Erich Schalscha, 33, Prof. Andor Fodor, 33, and Dr.
Emanuel Propper, 33, presenting them with special Medals.
Honorary membership of the Supreme Council for the State of Israel was conferred on
Ill. Brethren Luther Smith, Sovereign Grand Commander for the Southern Jurisdiction,
U.S.A.; George A. Newbury, Sovereign Grand Commander for the Northertn Jurisdiction,
U.S.A.; Willem Hofman, Sovereign Grand Commander for the Netherlands; Hazim A.
Kuyucak, Sovereign Grand Commander for Turkey, and Alfred Siza, Sovereign Grand
Commander for Switzerland.
After Ill. Bro. Willem Hofman and the representatives from Turkey, Switzerland,
Germany and Brasil had delivered addresses, Ill. Bro. Jacob Segal, 33, M.W. Grand
Master of the Grand Lodge of the State of Israel, addressed the assembly, and emphasized
the good relations existing between the Grand Lodge of the State of Israel and the
Scottish Rite, expressing the hope that these fraternal relations would last forever.
Greetings were received from the Supreme
Councils of Argentina, Austria, Belgium, Brazil,
Canada, Chile, Costa Rica, El Salvador, England,
France, Germany, Greece, Guatemala, Honduras,
Ireland, Italy, Netherlands, Nicaragua, Scotland,
Switzerland, Turkey, U.S.A. Northern
Jurisdiction, U.S.A. Southern Jurisdiction and
Venezuela. Also, letters and cables were recived
from distinguished Scottish Rite Brethren
throughout the world.7
Isaac Grassiani, First Sovereign Grand

Commander of the Supreme Council for Israel8
Ill. Bro. Isaac Grassiani, 33
First Sovereign Grand Commander
of the Supreme Council for Israel
Isaac Grassiani was born in Silistra, Bulgaria, on

March 7, 1886. His early years were spent
wandering with his father and family in search of
a livelihood. The Grassiani family moved from Bulgaria to Romania, then Bavaria and
Austria. In the course of these wanderings, Isaac acquired his elementary and secondary
education and studied languages.
In 1904, he completed a three-year course at the High School of Commerce in Vienna
and returned to Bulgaria to serve as Sales Manager of a grain company. From that time he
commenced his activity in the Zionist Youth Organization. As secretary of that body, he
met Dr. Theodor Herzl during his visit to Bulgaria, and he was one of those who
accompanied the Zionist leader on his journey to Sophia.
In 1918, Isaac married and moved to Bucharest, Romania, where he opened a Travel
Agency and acted as agent of "Nord Deutscher Lloyd" for Eastern Europe.
In the year 1950, Isaac and his wife came to settle in Israel, arriving in Tel-Aviv with only
one suitcase of personal effects. He joined the Eastern Carmen Travel Office, in which he
was active until his last day.
Bro. Grassiani was an outstanding personality in Romanian Freemasonry. He had been
initiated on March 22, 1922, in the "Steava Danubi" (Danube Star) Lodge in Bucharest,
being elected W. Master of the Lodge in 1924. He served as Grand Treasurer in the Grand
Lodge of Romania, during 1924-25.
In those years, Freemasonry flourished in Romania and its influence extended to the
Royal Family. In 1925, the Freemasons consecrated a chamber in the Royal Palace as a
Masonic Temple, with miniature Masonic furniture, and King Carol II was initiated there
by seven Grand Lodge officers, one of whom was Bro. Grassiani. King Carol proved
himself an active Mason, he participated in the Lodge meetings and attended Masonic
functions. This fact helped the Masons to extend their influence in high circles. Several
members of the Royal Family and many government officials joined the Order.
In 1938, Bro. Grassiani was received into the Scottish Rite and advanced in the Higher
Degrees. In 1946 he was coronated 33 and thereafter he was made an Active Member of
the Supreme Council for Romania.
During the Nazi occupation of the country (1940-1944), Freemasonry was outlawed in
Romania. Nevertheless, Freemasons continued acting undergound. Bro. Grassiani and his
Brethren initiated new members, at great risk to their lives. A number of those initiated
later came to Israel and became active members of "Hashahar" Lodge.
In 1944, when a Communist-led Romanian People's Government was formed,
Freemasonry again became legal. Mrs. Anna Pauker, the then Minister of Foreign Affairs,
had great sympathy for the Freemasons, who had suffered grievously at the hands of the
Nazis, and assisted them to reorganize their Lodges. Freemasonry flourished again.
This period of calm, however, was short-lived. In 1948, when the order had reached its
pinnacle (with 6 Blue Lodges, 2 Lodges of Perfection, Rose-Croix Chapter, Consistory
and Supreme Council), Bro. Grassiani was urgently called to Mrs. Pauker, who revealed
to him that the Government, under the pressure of the had resolved to liquidate
Freemasonry, confiscate their property and arrest all members of the Craft in the country.
On receipt of this timely warning, the Freemasons quickly removed all their important
documents out of the country and were able to disperse.
In 1950, as stated, Bro. Grassiani arrived in Israel and joined the local Fraternity. Only a
few members here knew of his past Masonic activities, and he was handicapped by a
weak knowledge of Hebrew.
Within a year, however, he had gathered round him a number of Brethren with a view to
set up a Romanian-speaking Lodge. Thus, "Hashahar" Lodge was established in 1951,
under his Mastership. He was reelected, serving as Worshipful Master until 1954.
Subsequently, he was elected Grand Chaplain in the Grand Lodge of Israel. When he
attained his 80th birthday, as a mark of appreciation, Grand Lodge conferred on him
Honorary Membership and appointed him Grand Chaplain ad vitam.
On November 17. 1966, Bro. Grassiani was solemnly installed as the first Sovereign
Grand Commander of the newly-consecrated Supreme Council for Israel. He held this
position until the end of 1968.
At that time, he was taken ill, and on 12 May 1969, Isaac Grassiani surrendered his soul
to his Creator, at the age of 83.
REFERENCES
1
Quoted by Abraham Fellman, 33, in The Supreme Council ... for Israel, a booklet
printed by the Supreme Council for Israel, Tel-Aviv, January, 1967, p. 15.
2
Roger Nicolet, Historique de la Conscration du Conseil Suprme en Israel, private
edition, Tel-Aviv, 1990. Nicolet gives a very detailed account of the events surrounding
Schalscha's visit to Israel and further developments up to the constitution of the Supreme
Council.
3
Fellman, op. cit., p. 16.
4
Fellman (op. cit., p. 17) gives the date as August 19, but this is obviously a slip of the
pen, because August 18 is recorded as the foundation date by Lodge of Perfection
"Veritas" itself.
5
Ibid., pp. 18-19.
6
Roger Nicolet, op. cit.
7
Fellman, op. cit. pp. 20-22.
8
Sources: Abraham Fellman, (a) Supreme Council ..., Tel-Aviv, January 1967, p. 30. (b)
"Ill. Isaac Grassiani," 33, The Scottish Rite, April-September 1969, pp. 38-41.
http://www.geocities.com/Athens/Forum/9991/supreme.html
Royal Solomon Mother Lodge in Israel

Zoltan A. Lazar
Lecture delivered before the John Ross Robertson Chapter of the Philalethes Society,
Toronto, Canada
Introduction
Royal Solomon Mother Lodge #293, on the register of Grand Lodge, was constituted in
the Holy Land on February 17th 1873. The investigation that led to uncover the story
behind this fact, unearthed a fascinating historical account of Canadian and American
Masonry at work in the Middle East, years before any formal establishment by other
grand jurisdictions.
Dr. Rob Morris, G.M., Grand Lodge of Kentucky

The life and accomplishments of Rob Moms are well documented in various books
dealing with his contributions to Masonry in general and his Grand Lodge in particular.
However some highlights in his life provide an inkling to the personality and motivation
of a man who was a key player in the establishment of our subject Lodge. In private life,
Rob Morris was a teacher, lecturer, president of a college, and also did some legal works.
In this capacity, he travelled extensively throughout the north-east region of the United
States, Europe, and what was known then as the Ottoman Empire. His Masonic career
started in 1846 and by 1858 he was elevated to the office of Grand Master of the Grand
Lodge of Kentucky. In 1860, he drafted the constitution of this Grand Lodge. Together
with his wife he formulated ideas and plans which may be considered the founding
principles of the Order of the Eastern Star.
William Mercer Wilson, G.M., Grand Lodge of Canada

Volumes upon volumes have been written about our first Grand Master. At the period of
time relating to the Royal Solomon Mother Lodge, our Grand Master was in his 10th year
of tenure and had already completed 17 years of Grand Lodge Mastership under the
previous jurisdiction. During his travels and associations he met Dr. Rob Morris and a
great friendship developed and flourished.
In The Beginning
Dr. Rob Morris was infatuated with the Holy Land, so much so that in 1854, with a loan
from the Grand Lodge of Kentucky, he attempted to conduct a trip to the Holy Land.
Unfortunately, due to a fire in his New York hotel, which destroyed his belongings, he
was forced to return to Kentucky, his goal unachieved. Undaunted by this failure and a
previous one due to lack of funds, Rob Morris did achieve his goal in 1865 by raising the
necessary funds through the sale of his periodicals about the Holy Land. By February
1868, he arrived in Smyrna and proceeded to Beirut, and later, to Jaffa and Jerusalem. At
the same time, in the Holy Land, many travelers came from England, Scotland, Europe,
and the United States, under the auspices of engineering expeditions, commercial
enterprises, and archaeological and religious missions. These activities were very popular
at the time because of the generous privileges granted by the Turkish government. Rob
Morris was delegated to find other Masons from many jurisdictions, but was dismayed by
the fact that there were no established Lodges to greet them. It was this situation that
inspired Rob Morris to hold moot Lodges and Lodges of instruction in the Holy Land.
Upon his return to the United States, Rob Morris endeavored to obtain sanction for the
establishment of a permanent Lodge under the jurisdiction of a Grand Lodge from a
familiar body in his native land. This too was not to be.
The Canadian Connection

The friendship between Rob Morris and Mercer Wilson was very well established and it
would be true to say that the admiration that these great Masons held for each other led to
close Masonic cooperation between Canada and the United States. So much so that, when
the United Grand Lodge of Canada was formed, Rob Morris was called upon to counsel
Mercer Wilson and was later honored as a Past Deputy Grand Master in recognition of
his contributions. It is this friendship and mutual understanding that led Rob Morris to
petition the Grand Lodge of Canada for a charter for a Lodge in Jerusalem. By command
of the M.W. Bro. W.M. Mercer, Royal Solomon Mother Lodge in the city of Jerusalem
was constituted by charter issued by the Grand Lodge of Canada on February 17th 1873.
Rob Morris was named the first Master of this Lodge and instructed to observe all the
rights and regulations of the Craft. The purpose of the warrant was described as a means
of enabling distinguished Masons to revive the Masonic light in that Grand old east
which was the seat of its birth and from which its brilliant rays have been transmitted to
every quarter of the globe. It was also suggested by our Grand Master that the three great
lights of Masonry, together with the jewels and collars for the officers should be sent to
our new Lodge. It was further added by Rob Morris that every Master Mason who was a
member of the American- Holy Land Exploration Society would be automatically an
honorary life member without further dues or fees. In that manner, the first and last
Canadian Lodge was instituted off the shores of Canada. The warrant was sent to
Jerusalem and according to the minute book the Lodge was organized by Bro. J. Sheville,
S.W., Bro. R. Floyd , J.W., Bro. C.F.T. Drake, Acting Secretary, and Bros. G.M. Powell,
S. Bergheim, J. Hilpem, P. Bergheim. The first Meeting was held on May 7th, 1873, at
King Solomon Quarries underneath the Old City of Jerusalem.
It is interesting to note that the entry in the minutes book was captioned as signed by Rob
Morris. However, the signature was not his. It became obvious that Rob Morris never
made it back to Jerusalem, to properly activate the warrant and serve as Worshipful
Master as well as instruct the Brethren there in the administration of Lodge affairs.
Numerous entries in the minutes book show that although the Brethren were well
meaning, they really did not know how to run a Lodge, and they were constantly waiting
for Brethren from the United States and Canada to help them. This was the state of affairs
in the new Lodge during its first years. Interestingly, a letter received by the Grand
Secretary of the Grand Lodge of Canada, on June 22nd 1876, outlines the problems that
our distant Brethren were having, as well as fraternal requests that the many promises
made be honored. Other correspondence was sent to Rob Morris in Kentucky with
requests for support. The reply from Rob Morris later that year was, unfortunately, not
what the Brethren hoped for. They were instructed to look to their own members for
support and instruction, and because of his advanced age and paralysis, he could no
longer provide any support to the Lodge. Time passed, and various entries in the minutes
book indicate that the Lodge did have American visitors from time to time.
Unfortunately, there is no comment about Canadian visitors at the Lodge. An entry in the
mid 1890s, in the communications of the Grand Lodges of Arkansas and Minnesota,
indicates that the Lodge was still operating; however, just barely. In 1901, in the
communication of the Grand Lodge of Canada, M.W. Bro. Richard B. Hungerford
recounted the circumstances surrounding the establishment of Royal Solomon Mother
Lodge #293, and entered that in his best judgment the Grand Lodge had no way of
knowing or supervising the activities of a Lodge so far away and therefore the minutes
books should be returned and the warrant cancelled. The Grand Secretary was instructed
to carry out the instructions. The last reference in the communications of the Grand
Lodge of Canada indicate that, in 1907, the then Grand Master, James H. Burritt, finally
acted on the instructions of his predecessor by declaring the warrant cancelled and all
member Masons unaffiliated. The warrant, seal, and minutes books were received some
time later.
Out of the Ashes

This is a short outline of the history surrounding Royal Solomon Mother Lodge #293,
constituted February 1873 and cancelled March 1907 hopefully, out of the ashes of this
Lodge, those displaced Masons may have found their way to other Lodges founded under
the jurisdiction of other Grand Lodges, which started operating at the turn of the century
and later became the founding Lodges of the Grand Lodge of the State of Israel.
Some Sephardic Jews in Freemasonry

Master, Montefiore Lodge #78 of Installed Masters
Delivered at Installation as WM
This being a Lodge that carries the name of a distinguished Jewish Mason, benefactor,
tireless fighter for the rights of Jews in many countries, including our own, who also was
the scion of a notable Sephardic family, I thought it appropriate to begin this third year of
our Lodge with an account of the role played by Sephardic Jews in the early stages of
Speculative Freemasonry.
First Mentions in England

In England, where the Jews had been expelled by King Edward I in the year 1290, some
"secret" Jews entered the country surreptitiously, under the appearance of being Spanish
or Portuguese Catholics. They attended mass in the embassies of Spain, Portugal and
France, but observed Jewish traditions in their homes. These Jews were tolerated because
of their financial and mercantile contacts with the rest of Europe, and by their assistance
in extending the commercial interests of England throughout the world. Enjoying the
more liberal environment prevailing in England and Holland, some Jews gradually
revealed themselves as such. In 1655, the Sephardic Rabbi Menasseh ben Israel (also
known as Manoel Das Soeiro, 1604-1657) from Amsterdam, submitted a petition to
Oliver Cromwell to allow the official residence of Jews in England. No record has been
found of the result of this dmarche, but a small congregation of Sephardim was officially
recognized by King Charles II in 1664, after the Restoration of the Stuart monarchy.1
Thus, the new Israelite congregation in England was composed almost exclusively of
Sephardim. The first Jews who received nobility titles in England also were Sephardim:
Solomon de Medina (c. 1650-1730) and Sir Moses Montefiore (1784-1885), who was
knighted in 1837 and made a baronet in 1846.
It is not surprising, then, that the first known Jewish Mason, dating from 1716 (one year
before the creation of the first Grand Lodge) was an English Sephardi: Francis Francia,
also known as the "Jacobite Jew." He was tried and later exonerated from an accusation
of high treason. In an English newspaper of 1877, recounting this incident, Francia is
called a Mason.
In 1732, another Jew, Edward Rose, was initiated in a Lodge presided by Daniel Delvalle,
'eminent Jew snuff merchant' as characterized in a report in the Daily Post of 22
September 1732. Without doubt, Delvalle must have preceded Rose by several years, to
have reached the high position of Master of the Lodge. Furthermore, Bro. Mathias Levy,
in an article entitled 'Jews as Freemasons' published in The Jewish Chronicle in 1898,
claims that the initiation took place 'in the presence of Jews and non-Jews.' These other
Jews present must have been Masons themselves, initiated at an earlier date.
Other Sephardi Brethren appear in the records of the 18th century. The register of
Brethren of 1725 includes Israel Segalas and Nicholas Abrahams. Earlier still, in 1721,
appear the names of Nathan Blanch (perhaps his original name was Blanco) and John
Hart, though it is not certain they were Jews.2
Several Jews are listed as Grand Stewards in Anderson's New Book of Constitutions
(1738): Solomon Mendez in 1732, Meyer Shamberg, M.D. in 1735, Benjamin Da Costa
in 1737 and Isaac Barrett, Joseph Harris, Samuel Lowman and Moses Mendez in 17371738. Most of them were Sephardim.
The first recorded Jewish officer of the Antients' Grand Lodge was David Lyon, Grand
Tyler (1760-1763), later promoted to Grand Pursuivant (1764-1765). In the Moderns'
Grand Lodge, the first was Moses Isaac Levi (alias Ximenes), appointed both Junior and
Senior Grand Warden in 1785. That same year, John Paiba, who had held some office
since 1779, was appointed Grand Sword Bearer.3
Two other English Jews are famous in Masonic history, because of having been arrested
by the Inquisition in Lisbon and condemned as Masons (not because of being cryptoJews!). They were later released and related their experiences. The first was John Coustos
(1703-?), arrested in 1740, about whom numerous papers have been published.4 Some
historians express doubts about his Judaism, but in his paper already quoted, Bro.
Shaftesley bring up many indications pointing to the fact that "John Coustos, if he was
not of Jewish origin, gave a very good imitation of it."5
The second case is that of Hyppolito da Costa (1774-1823), who, although a professed
Christian himself, belonged to a renowned family of Sephardic Jews in Portugal, England
and the West Indies. At the time, there were almost two dozen Da Costas or Mendez da
Costas in the diamond trade. Da Costa, whose full name was Hyppolito Joseph da Costa
Pereira Furtado de Mendoa was initiated in the Lodge of the Nine Muses in 1807 and
joined the Lodge of Antiquity in 1808. He was a friend of the Dukes of Sussex and
Leinster, and eventually reached the high office of Provincial Grand Master for Rutland.
In 1898, AQC published a note about Ben Da Costa, a Past Master of Friars Lodge and
Preceptor of the Israel Lodge of Instruction (#205), who was undoubtedly Jewish and
claimed to be a relative of Hyppolito da Costa.6
On 23 December 1731, only 14 years after the foundation of the Premier Grand Lodge,
Lodge #84 raised columns in London, at the Daniel Coffee House on Lombard Street.
Among the Brethren listed were several Jews: Salomon Mendez, Abraham Ximenez,
Jacob Alvarez, Abraham de Medina, Benjamin

Adolphus and Isaac Baruch. That is to say, out of
six, five were Sephardim. They constituted a fifth
of the total membership of the Lodge, that
numbered 29 Brethren.7
Sir Moses Montefiore (1784-1885)

Montefiore was born in Livorno, Italy. He was an
active Mason, having been initiated in Moira
Lodge in 1812. His brother-in-law, Nathan Meyer
Rothschild, had been initiated ten years earlier in
the Emulation Lodge. Montefiore and Rothschild
had married sisters, daughters of Levi Barent
Cohen.
Sir Moses Montefiore Bt. F.R.S. (1784-1885)
He was knighted in 1837 by Queen Victoria. That same year, Benjamin Disraeli was
elected to Parliament as a Tory.
In August of 1840, together with the French Lawyer and high-ranking Masons Adolphe
Cremieux (1796-1880), he led a delegation to Turkey and secured the release of the
captives of the Damascus blood libel. He also persuaded the Sultan of Turkey to issue an
edict forbidding the circulation of blood libels.
In 1863, supported by the British government, Sir Moses Montefiore petitioned the
Sultan of Morocco, Muhammad IV, to guarantee the safety of Morocco's Jews. His efforts
were successful.
A year later, in 1864, he intervened in order to gain the release of Rabbi Meir Leib ben
Jehiel Michael Malbin, Chief Rabbi of Bucharest, who had been wrongly accused of
disloyalty to the authorities.
His connection with the Land of Israel is well known, and his horse carriage, as well as
his windmill can still be seen in Jerusalem.
Upon reaching the ripe age of 80 years, "gil hagvurah" in Hebrew tradition, English
Jewish Masons founded in 1864 the Montefiore Lodge #1017 in London. Later, in 1888, a
second Montefiore Lodge (#753) was founded in Glasgow and in 1996 our Lodge,
Montefiore Lodge of Installed Masters #78, was consecrated in Tel Aviv.
Rabbi Leon Templo
Rabbi Jacob Jehudah Jacob Leon (1603-1675), known as Leon Templo, deserves special
mention. In 1675, he brought to London models of the Jerusalem Temple and the
Tabernacle, which he had previously exhibited in Amsterdam. Leon Templo was also an
expert in heraldry. His work so impressed Laurence Dermott, the first Grand Secretary of
the Grand Lodge of Antients, that he took a design by Leon Templo as the basis for the
coat of arms of the Antients. When the two Grand Lodges of England merged to form the
present United Grand Lodge (1813), this design was incorporated in its coat of arms. The
model of the Templo built by Leon Templo was again exhibited by Bro. M.P. de Castro,
who claimed to be a relative of the builder.
An interesting historical question is the possible existence of a Masonic organization in
Amsterdam in which Jews were allowed to join before the creation of the Premier Grand
Lodge of London. There are two indications that point to that possibility.
Dermott, in the second edition of Ahiman Rezon--the Book of Constitutions of the
Antients--published in 1764, called Templo "the famous and learned Hebrewist [sic],
Architect and brother." Historians have generally dismissed the 'brother' appellation as
either an error or a friendly sobriquet.8 However, we know that Leon came originally
from Livorno. His daughter, Elisebah, was married to Jacob Yehuda Leon, also
characterized as "from Livorno." A flourishing Jewish community lived in that Italian
city that became a refuge for Sephardic Jews fleeing from the Spanish Inquisition, and
who returned to practicing Judaism openly. The Jews of Livorno maintained close links
with other Sephardic communities in North Africa, particularly Tunis.
Livorno
Livorno was an important center of Masonic activity in Italy. To give an example, among
34 Lodges active in Italy between 1815 and 1860, no less than 19 were located in
Livorno, that is, over 50% of all Italian Lodges.9 A document from the Lodge Les Amis
de la Parfaite Union dated 3 May 1797 lists nine Jewish members from a total of 56.10
Livorno was also an important center for Jews, where they established the autonomous
'Hebrew Nation of Livorno' (La Nazione Ebrea di Livorno). Interestingly, admission to
the Autonomy was subject to balloting(!). The presence of Jews in Livorno dates from the
16th century. Jewish bankers were already present in the Duchy of Tuscany when Cosimo
I declared the city a free port in 1548. On June 10, 1593, duke Ferdinand I de Medici,
issued La Livornina, letters patent addressed to "Levantines (i.e. Easterners), Spaniards,
Portuguese, Germans and Italians," but in reality intended for the Jews of those countries,
granting them full religious liberty, amnesty for crimes committed previously, and the
opportunity for Marranos to return to Judaism unmolested and to receive Tuscan
citizenship, subject to the approval of the heads of the community (the Massari). The
community had a large degree of autonomy and were exempt from wearing the yellow
Jewish badge.
The Medici rulers wanted to develop Livorno as their main port of trade. The Jewish
community in Livorno grew rapidly, from a few hundred in the late 1500's to about 5000
in 1689. The city became an important entrept for trade between Atlantic and Northern
ports and those of the Mediterranean and the Near East. In 1765, one third of Livorno's
150 commercial houses were Jewish-owned.11 In 1650, Issac Gabai established a printing
press that rivaled that of Venice in the production of valuable Hebrew books. The
community was so prosperous that, on the urging of Colbert, Chief Minister of Louis
XIV of France, the king invited the Jews of Livorno to come and settle in Marseilles.12
Rabbi Hayim Joseph David Azulai, who lived in Livorno the last 30 years of his life,
wrote a travel book in Hebrew, in which he recounts an incident that occurred to him in
1754 in Tunis, when the son of the Kadi (Moslem governor) of the city asked him, in the
middle of the night, if he could kill a group of Jews from Livorno who belonged to "the
sect of Franc Masons." In his answer, the Rabbi (who ordered not to touch them)
confessed having heard of the Masons, but that they did not have a bad reputation, but
were like "a comedy."13
Certainly, the date is much later than the period of Leon Templo, who had died in 1675,
almost 80 years earlier. But we have here irrefutable evidence that an active group of
Jewish Masons existed in Livorno, and we cannot dismiss out of hand the possibility that
a proto-Masonic organization open to Jews existed in Livorno, Amsterdam and possibly
other places at the end of the 17th century.
Another incident pointing to the presence of Jewish Masons in North Africa is mentioned
by Bro. Shaftesley in his paper already quoted, taking it from Robert Freke Gould's
History of Freemasonry: "in a minute of the Stewards' Lodge of March 1764, in
connection with Laurence Dermott's great linguistic attainments, 'an Arabian Mason
having petitioned for relief, the Grand Secretary [Dermott] conversed with him in the
Hebrew language.' The use of Hebrew and not Arabic demonstrates that the "Arabian"
must have been a Jewish Mason from North Africa.
The Campanal Enigma

The second indication in this respect is the case of Campanal (or Campanall) in Newport,
Rhode Island. In the Winter, 1967 issue of The Royal Arch Mason (US), a letter was
printed from Comp. Samuel W. Freedman of Wilmington, Delaware, entitled "Did Jews
Introduce Masonry in America?". The letter says (in part) as follows:
"While touring New England this past summer, I stopped in Rhode Island where I visited
the Touro Synagogue, which has been designated as a national shrine by the United States
Government because it is the oldest synagogue on the American continent.14 In a
historical pamphlet, recently put out by the Touro Synagogue Congregation, I ran across a
note that is rather interesting. I am sending to you a photocopy of one of the pages in the
pamphlet:
'The first documentary evidence of the presence of Jews in Newport dates from 1658. In
that year the document reads: "Wee mett att ye House of Mordecai Campannall and
after Synagog Wee gave Abm Moses the degrees of Maonrie." This not only points to
the early settlement of Jews in Rhode Island, but it is the basis for the theory--which has
been questioned by some--that the craft of Masonry was first introduced into America
through the early Jewish settlers in Rhode Island, who seemed to have worked the
degrees after religious services which were held in private houses.'
Upon returning home a chain of thought started in my mind, wondering whether there
isn't more of a basis to the speculative Masonry we practice than we think. The Jews who
came to Newport were either Spanish or Portuguese, who first went to Brazil and
Curaao in South America from where they came to Newport."
In a further issue of The Royal Arch Mason,15 Bro. Norman G. McCullough adds new
information on the subject:
"In the Book The History of Freemasonry and Concordant Orders (Stillson and Hugan,
1904), I find a most interesting explanation. Division VIII under 'First Glimpses in North
America,' indicates that the second vestige of Masonry in this country, is described in
Peterson's History of Rhode Island (1835, p. 101). The author informs us that:
'In the spring of 1657, Mordecai Campanall, Moses Packeckoe, Levi, and others, in all
15 families, arrived at Newport from Holland. They brought with them the three first
degrees of Masonry, and worked them in the house of Campanall, and continued to do so,
and their successors, to the year 1742.'
The statement was said to have been made on the authority of documents in the
possession of N.H. Gould, Esq., at the time of the publication of the history. It came to
the notice of Grand Master William S. Gardner, who was greatly astonished at the
information, and immediately set about to investigate. He applied to Brother Gould, of
Newport, Rhode Island, who was then an active member of the Supreme Council,
Ancient and Accepted Scottish Rite (Northern Jurisdiction). Gould replied that the
statement was founded upon a dilapidated document found among the effects of a distant
relative of his. It had been exposed to alternate humidity and heat and was so broken and
brittle that it could not be daguerreotyped. All that could be made out was that in 1656 or
1658:
'Wee mett att ye House of Mordecai Campannall and after Synagog Wee gave Abm
Moses the degrees of Maonrie.'
Grand Master Gardiner was not satisfied with the evidence and declared that it was
'almost impossible to treat this story with the attention which the subject demands.'
In Rhode Island, Grand Master Doyle commented on Gould's letter:
'It would seem the only authority in his possession is a document showing that in 1656 or
1658 somebody met some other persons at some house in Newport, and 'gave Abm Moses
the degrees of Maonrie'. This may have occurred then and there, just as stated; but, if
so, it is no authority for the statement that a Lodge of Masons existed then in Newport, or
that there was any legal Masonic authority for the work done, or that any other person
was ever legally made a Mason in Newport between 1658 and 1742.'
It is certain, however, that the tradition has long been perpetuated that Masons made their
appearance in Rhode Island about that time. In Weeden's recently published Economic
and Social History of New England, under the date 1658, the author says:
'The commerce of Newport was extending. The wealthy Jews, who contributed so much to
it, afterward, appear now. It is said that 15 families came in from Holland this year,
bringing with their goods and mercantile skill the first three degrees of Freemasonry.' "
Thus Bro. McCullough. Clearly, the Brethren who came to Rhode Island were Sephardic
Jews. Campannall is a corruption of Campanal ("bell ringer" in Spanish), and Packeckoe
is probably a corruption of Pacheco, a common Spanish name. Levi is also common
among Sephardim. Bro. Sidney Kase, in his article "Freemasonry and the Jews"16
mentions that Campanal's original name was Campanelli. The Italian form suggests that
he came originally from Italy, possibly from Livorno.
From another source, we learn that Abraham Campanal, from Newport, Rhode Island,
evidently a descendant of Mordechai but who had been raised as a Christian, came to
Curaao in 1718 to be circumcised and return to Judaism. Unfortunately, he died after the
operation, probably from infection, and this resulted in a prohibition for a certain period
to circumcise Christians.17
All this is inconclusive, but it is certainly suggestive. A formal Lodge may not have
existed in Rhode Island in the late 17th century, but Masons are known to have assembled
in what is called a "moot" Lodge before receiving a warrant from a regular Grand Lodge
(which in any case did not exist at that time). It appears to this author that, starting from
the preconceived premise that no Masonry could have existed in Holland before the 18th
century, historians have tended to dismiss the cases of Leon Templo and Campanal out of
hand. Nevertheless, if we accept this possibility, new avenues of research are opened
before us.
To end this relation, I shall mention that the first Jew initiated in America was also a
Sephardi. In 1733, Moses Nunis (whose original name was probably Moiss Nuez) was
initiated in Georgia at the age of 34 years. He died in 1787 and was buried with a
Masonic funeral.18
And finally, the first regular Masonic Lodge in Chile working in the national language,
Spanish, was created at the initiative of a Sephardic Jew, Manuel de Lima y Sola, in the
year 1853. He was also the man behind the creation of the Grand Lodge of Chile in 1862.
Notes and bibliography

1
Shaftesley, John F., "Jews in English Freemasonry in the 18th and 19th Centuries," Ars
Quatuor Coronatorum (AQC), Vol. 92 (1979), pp. 25-63.
2
Shaftesley, op. cit.
3
Shaftesley, op. cit., p. 42.
See, inter alia, McLeod, W., "John Coustos: his Lodges and his Book," AQC, Vol. 92
(1979), pp. 113-147. Vatcher, S., "John Coustos and the Portuguese Inquisition," AQC,
Vol. 81 (1968), pp. 9-87. The original documentation in Portuguese appears transcribed
into Spanish in Ferrer Benimeli, Jose A., Masonera, Iglesia e Ilustracin: un conflicto
ideolgico-poltico-religioso. Vol. I: Las Bases de un Conflicto (1700-1739), Madrid,
1975, pp. 301-326.
5
6
Shaftesley, ibidem.
7
8
For instance, Shane, Lewis A., "Jacob Judah Leon of Amsterdam (1602-1675) and his
models of the Temple of Solomon and the Tabernacle," AQC, Vol. 96, p. 146.
9
Polo Friz, Luigi, "Logge in Italia dal 1816 al 1870," Massoneria Oggi, Year V, No. 4,
August-September 1998, p. 27.
10
Stolper, Ed., "Contributo allo studio della massoneria italiana nell'era napoleonica,"
Rivista Massonica, September 1977.
11
Encyclopaedia Judaica, Jerusalem 1971, Vol. 10, p. 1572.
12
Heller, Marvin H., "Jedidiah ben Isaac Gabai and the first decade of Hebrew printing
in Livorno," Los Muestros, Brussels, No. 33, December 1998.
13
Sefer Ma'agal Hashalem (Book of the Good Complete Circuit), reproduced by
Mekitzei Nirdamin, Jerusalem, 5694 (1934), p. 64.
14
The Touro synagogue started on 1759 and concluded on 1763, was built by Isaac
Abraham Touro, a Rabbi who had come from Amsterdam in 1760.
15
Reprinted in Haboneh Hahofshi (Journal of the Grand Lodge of Israel), Vol. 43, No.
1-2, April 1976, pp. 19-21.
16
The Philalethes, Vol. XLII, No. 4, August 1989, pp. 6-10, 23.
17
Arbell, Mordechai, "Return to Judaism, the Circumcisers (Mohalim) of Curaao," Los
Muestros, No. 28, September 1997, pp. 23-24.
18
Kase, Sidney, "Freemasonry and the Jews," The Philalethes, August 1989, p. 8.
http://www.geocities.com/Athens/Forum/9991/sephardic.html
Masonic Blue
Blue is the color

traditionally
connected with the
three Craft or
Symbolic degrees of
Freemasonry. It
appears not only on
the Mason's apron,
but also in the
decoration of the
Lodge room or
Temple. Why this
particular color
should have been
chosen for our Craft
is not clear, and various explanations have been advanced in the past, based mostly on
moral or religious considerations, or on pseudo-historical speculation.
The purpose of this paper is to attempt to find a rational explanation for the choice of
blue, based on demonstrable facts.
Traditional Theories
Although many years ago one respected Masonic author flatly declared that 'there is no
recognized scheme or science of colors in Freemasonry', other scholars have proposed
different explanations for the choice of certain hues. The best known theory was first
proposed by Bro. F.J.W. Crowe, who suggested that the deep-blue color of the regalia
worn by Officers of the Grand Lodge of England was borrowed from the ribbon of the
Most Noble Order of the Garter. When the 'Garter' was instituted, about 1348, its color
was light blue - like the color of the regalia in private English Lodges - but soon after the
accession of George I, in 1714, this light blue was changed to the present deep blue
shade.
The same author connects the crimson worn by Grand Stewards to the ribbon of the
Order of the Bath, revived by George I in 1725, while the Grand Lodge of Scotland
presumably took its green from the Order of the Thistle, restored by James II in 1687 and
reestablished by Queen Anne in 1703. Following the same line of thought, the author then
proceeds to suggest that the light blue regalia of the Grand Lodge of Ireland anticipated
the light blue of the Order of St. Patrick, founded by George III in 1783. Bro. Crowe's
theories received the support of Bro. Henry Sadler, another well-known Masonic writer,
and are approvingly quoted by Bro. Bernard E. Jones in a chapter of his Freemason's
Guide and Compendium entitled 'Masonic Colors and their Symbolism'.
The flimsy factual basis for these assumptions is a reference to 'Garter blue silk' to
describe the exact shade of blue, that appears in an order for aprons dated 1734. Three
years earlier, the minutes of the Grand Lodge of 17th March, 1731, state that 'The Grand
Master, his Deputy and Wardens shall wear their jewels in Gold or Gilt pendant to blue
ribbons about their necks, and white leather aprons lined with blue silk'. No specific
shade was laid down, but on the strength of the reference mentioned above, it is assumed
that it was the deep blue - also known in England as Oxford blue - then used for the
regalia of the Order of the Garter. At the same time, Masons in Private Lodges were still
enjoined to wear plain white aprons.
White, the Original Color
This brings us to the first incontrovertible fact that can assist us in our research. The fact
that white was the color of the apron (which was the only item of 'regalia' then known)
universally used by Masons before 1732 or thereabouts. As late as 24th June, 1727, a
Grand Lodge resolution orders the W.M. and Wardens of all Private Lodges to wear the
jewels of Masonry hanging from white ribbons. Moreover, the engraved portrait of
Anthony Sayer, the first Grand Master of the Premier Grand Lodge of 1717, copied from
a painting by Joseph Highmore, shows the Grand Master wearing a plain white apron
without any decoration.
The importance of this fact cannot be overstated. It means that the use of blue in Craft
Lodges is not a tradition coming from "time immemorial", but was rather a 'modern'
invention, devised after the founding of the Premier Grand Lodge by the same group of
Brethren who composed the rituals of the time, who devised the three-degree system and
who, in short, fashioned Symbolic Freemasonry as we know it to this day.
Some Grand Lodges continue the tradition, and all Masons, from Apprentice to Grand
Master, wear plain white aprons. The Grand Lodge of Washington D.C. is an example,
and some European Grand Lodges do likewise.
The Description of Color
Much weight was given by earlier commentators to the fact that the shade of blue to be
used by Grand Lodge officers was described as 'Garter Blue'.
As a matter of fact, only in the 19th century was it possible to start measuring color and
using scientific definitions based on wavelengths of light. Until then, the accepted
method to specify color was to use a sample, or to refer to some accepted example to
identify the kind of shade that was meant. This practice continues even today in everyday
language.
Thus, we refer to daffodil yellow, lemon, burgundy red, cherry, aqua green, anthracite
gray, moss green, and so on. There are hundreds of such names in use, both in the textile
industry and in every other field that uses colors. Sometimes the names are allegoric or
metaphorical, like 'midnight blue' or 'tango red' but, for the most part, the names of the
shades refer to specific material examples. The use of the expression 'Garter blue', then,
means nothing more than a description of the shade intended, and any other interpretation
is pure speculation. In fact, as already noted, the same shade is also known as 'Oxford
blue', and the lighter shade used in the regalia of private Lodges in England is called
'Cambridge blue', but no connection between these two universities and the Craft has ever
been put forward.
The Hebrew Connection
No student of Masonic rituals can fail to notice the large number of passwords and 'secret'
words used in different ceremonies that appear to have a Hebrew origin. The high esteem
in which the Bible was held, the study of Hebrew as a classic language required in order
to fully understand the Holy Book, and the many connections between Masonic legends
and King Solomon's Temple, they all contributed to this abundance of Hebrew terms. In
the course of time some of the words were mispronounced and became corrupted, to the
point that a Hebrew speaker of today has difficulty trying to guess what were the original
word or words. Others, on the other hand, have passed from one generation to another
without change.
The same Brethren active in England during the first half of the 18th century who, as
already noted, shaped modern Freemasonry, and many of whom were Huguenots, French
Protestants escaping from persecution in France, were well acquainted with Holy
Scripture, both in translation and in the original. Therefore, when looking for a reason for
the choice of blue in Masonic regalia, we should look in that direction.
Bro. Jones, in the chapter already quoted, also turned his attention to this possibility and
mentions the liturgical uses of blue found in the Bible, citing '... thou shall make the robe
of the ephod all of blue" (Exodus, 28:31). The Hebrew original uses the word 'tchelet'
(pronounced with a soft 'ch' like in German), which means hyacinth blue, and in the Bible
this word usually appears together with the word 'argaman', or purple. Jones also remarks
that 'to the ancient Jews, blue was a chief religious color - the High Priest has a blue robe,
and one of the veils in the tabernacle was of a blue color known as tekelet [sic] (implying
perfection). It is said that in ancient days the most solemn oaths were sworn on blue
altars.'
It is surprising that, having progressed thus far, Jones and the other writers who have
studied the subject did not pursue further this line of inquiry.
Tchelet and Argaman
The color known in the Bible as tchelet has been variously described as dark blue, purpleblue, light-blue and even greenish. The most widely accepted interpretation is that it
refers to a shade of sky-blue, the deep blue of southern Mediterranean skies, rather than
the pale northern ones. For generations, scholars argued about the exact meaning of
'tchelet and argaman', which appear joined together too often to be mere chance. For
example, in Exodus 26:1 instructions are given to make ten curtains for the tabernacle, of
fine twisted linen yarns of blue, purple and scarlet. The blue in this verse is 'tchelet', the
purple is 'argaman' and the scarlet, which does not concern us for our study (though it is
relevant to the symbolism of the Royal Arch), is 'shani'.
The connection between tchelet and argaman was finally solved a few years ago, when
scientists in Israel made a chemical study of the dyeing methods and materials used by
the Phoenicians, who made the purple of Tyre the best known and most expensive hue in
the classical world. The dyestuffs needed were extracted from several kinds of mollusks
found in great quantities along the shores of the Eastern Mediterranean and in other parts
of the world as well.
It turns out that both colors have similar chemical composition, the difference being that
tchelet has an additional bluish colorant (called Indigotin), which is missing in argaman,
and that makes it redder than tchelet. The fundamental shade of tchelet, then, is a purplish
blue, also known as hyacinth.
The Ephod
Another place where tchelet and argaman appear together is in Exodus 28, where
instructions are given on how to make the sacred garments of the High Priest (these were
a breastpiece, ephod, robe, woven tunic, turban, and sash or girdle): 'Have them use gold,
and blue, purple and scarlet yarn ...' (28:5). The same materials are specifically indicated
for the ephod (28:6) and the breastpiece (28:15). The robe was to be all in blue (tchelet)
(28:31). It is clear, then, that blue was the dominant color in the clothing of the High
Priest. Furthermore, the shape and manner of wearing the ephod made it resemble an
apron, particularly the full-length apron we usually associate with other trades, such as
baker or smith, and in fact some dictionaries define the ephod as a sort of an apron.
It is highly plausible, then, to imagine our 18th century Brethren deciding to wear blue
Masonic aprons in imitation of the blue apron (ephod) worn by the ancient Hebrew
priests. Bro. Michael Segall, in a letter published in The Philalethes of December 1994,
adds the interesting fact that 'ancient and current Operatives, still active and numerous in
France, consider blue as being THEIR color. If we are, as many people think, their
successors, that could explain the "blue Masonry" notion'.
Sapphire and the V.S.L.
There are, however, additional reasons to see in blue the perfect color for Masonic
regalia.
The Hebrew word root s-p-r (samekh-peh-resh) gives origin to several words with
cognate meanings: the verbs and nouns relating to counting, recounting or narrating, and
numbering. Cipher and zero come from the same root. This also serves to build the name
of the precious blue stone: the sapphire. In fact, the etymology of the word sapphire goes
back to the original Hebrew word 'sapir', passing into the European languages through
Greek.
Sapphire was the stone beloved of Saturn, and in the Bible, Ezequiel sees G-d sitting on a
throne made of sapphire (1:26).
Furthermore, the word 'sphere' in Hebrew has the same root (in Hebrew, the letters f and
p are one). The celestial spheres are of azure or 'tchelet', as indicated above. The color
and the sphere of heavens have the same name.
Finally, s-p-r pronounced 'sefer' means book, and the quintessential book is the Book of
Books, The Bible.
We have now completed our search. There is a clear, direct connection between blue and
both the vestments of the Priests in the Temple of Jerusalem, and the V.S.L., held in such
veneration in our Lodges.
No other color could have been chosen, because no other color has such a plethora of
meanings and symbolism dear to the heart of a Freemason. White was retained for the
E.A. and F.C. degrees, by virtue of its semantic connections with innocence and
initiation, but blue became the irreplaceable attribute of the Master Mason.
References
1. Arthur Edward Waite, A New Encyclopedia of Freemasonry, London 1921, vol. 1, p.
113.
2. 'Colors in Freemasonry', Transactions of the Quatuor Coronati Lodge, vol. 17 (1904),
pp. 3-11.
3. Bernard E. Jones, Freemason's Guide and Compendium, G.G. Harrap, London 1950, p.
470.
4. Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for
Readers of English, Carta, Jerusalem, 1987, s.v. 'Tchelet'.
5. Israel Ziderman, 'The Difference between Tchelet and Argaman' (in Hebrew), Yalkut,
N 104, Jerusalem, January 1985, p. 38.
6. Webster's New Collegiate Dictionary, Merriam-Webster, 1981, s.v. 'Ephod'.
Historic Freemasonry in the Middle East

Isaac Bar-Moshe
PM, Lapid #67 and Haari #26, Jerusalem, Israel
Researchers into the history of

Freemasonry in the Middle East
usually skip a beat when they
find a book about it that had
appeared in the past. Books
written in the past about
Freemasonry have all
disappeared. The history, which
should have been written and
documented, is now forgotten
and lost, if not purposefully
obliterated. The surprise is
manifold as the book in question is one of the oldest written, and is not one vilifying
Freemasonry, old and modern, which one can still find on the shelves of many
bookshops.
Such a surprise was in store for me, when I first set eyes on what is certainly one of tile
oldest, if not the oldest, published in the Arabic language about Freemasonry. In the early
eighties, I was serving in Egypt in the diplomatic service of Israel when in an old
collection of books, offered for sale, I found the book. It was a wonderful surprise. The
title of the hard-cover book is moderate: "General History of Masonry" and the sub-title
"From its early days till today." The author is Georgy Zeidan, a very famous historiannovelist, whose fictional work is still widely read and cherished, because his novels are
considered to contain the most genuine description of the Ottoman Empire during its last
years.
The book was printed, and presumably published, by Al-Mahroosa Press in Cairo (Egypt)
in 1889. The back of the title page carries the emblem of the double-headed eagle with
the crown on the two heads, clutching a sword with a ribbon on which one can read the
famous inscription "Deus Meumque Jus."
The introduction, in itself a beautiful work, of art and depth of thought, speaking about
tire campaigns waged against Freemasons, most often exploiting the secrecy adhered to
by Brethren of the Craft. The author defends the nobility and honesty of the Brethren, but
says that even if we declare our truth, we shall still remain a target for the vilifiers. "The
Craft was not built upon principles which should remain covered up till the end of time,"
he maintains and predicts: "A time will come when there will be no barriers whatsoever
between the craft and the people."
The author stated, that as far as the information about Freemasonry in the Middle East
was concerned, he drew his knowledge from well-known Masons in Egypt, Lebanon, and
Palestine, with special mention of the books and publications of Egypt's Grand Lodge. He
spoke about those who allowed him to mention them by name, as well as about
Freemasonry in general. He listed the names of famous British and French authors of the
day. Bro. Zeidan is authenticated thus, as a well-learned and very knowledgeable Mason
of the last century and early twentieth century.
Bro. Zeidan goes on to state the reasons for the secrecy maintained then, before the end
the 19th century, and practiced among similar Orders in East, and West: it was meant
only to protect the Order from dictators and ill-wishers.
Bro. Zeidan presents a compact study covering a series of Orders in ancient Egypt, India,
Syria, Greece, China and Scandinavia, which ended in the advent of Christianity. All
these Orders took from one another the system of grades and well-guarded secrecy, and
later crystallized in the Christian clergy system. Knowledge was kept in the, hands of the
chosen few, and admission to the small circle was subject to difficult examinations,
usually after long periods of waiting. The conclusion was that the ideal way for guarding
and then carefully disseminating wisdom and occult sciences was found to be the secret
societies.
The question may be asked, rightfully, if there is any need to review a book, the contents
of which is by now, common knowledge among Freemasons in the West, and indeed
among many Jay readers. To answer this question, before embarking on the task of
reviewing and analyzing the book, would of necessity, requires a survey of the "Here"
and "Now" which accompanied the birth of this unique Masonic book. The fourth quarter
of the 19th century saw a certain flourishing of Freemasonry in the Arab world, due in the
greatest part to expanding influence of European countries in the domains of the Ottoman
Empire. Freemasonry was not introduced in the Arab world, as a cover for the process of
substituting the Ottoman rule by European colonizers, but rather as a bright side
dominating the minds of not a small number of European officials working in the Arab
world in the service of their countries. Freemasonry brought some of the best aspects of
European civilization to the Arab world. The truth is that Freemasonry spread then like
fire, in the ranks of intellectuals. Many of the higher values taking root in many bright
minds in the Arab world, was in fact the offshoot of Masonic learning, and these minds
were among the first to call for equality, freedom, and sanctity of human life.
The records are now almost extinct. Later events went into a direction that necessitated
covering up the real trends. We know now, even though none can produce written
evidence, that not a few members of the clandestine Young Arab Society were, at one
time or another, active Masons. We know for certain that a good number of the Arab
writers and poets who immigrated at the end of the 19th century to the United States,
France, and Latin America have actually joined Masonic Lodges there. The world famous
Lebanese poet and writer, Jibran Khalil Jibran, was a Mason. Some of these well-known
poets, thinkers and intellectuals returned in the end to their homelands, to face other
realities under new national regimes, vying fervently with each other, and eyeing
suspiciously those who speak in

a unified voice about noble
human values, transcending
schisms and rivalries.
The situation cannot be
summarized easily. But the
outlines speak well for it; the
Ottoman Empire was coming to
its end. National regimes were at
their infancy. Democratic trends
were raising their heads and
making their voice heard
everywhere, bill the dangers
Tomb Door Detail (notice encircled motif)
surrounding them were great,
Sultan Sleyman the Magnificent (1495-1566)
Istanbul, Turkey
both inside each of these
countries and around all of them
together, as countries who speak
the same language, and follow, mostly, the same religion. The fact remains hidden or
unacknowledged till today: Freemasonry spoke the same language and lifted high the
same banners everywhere in the Arab world and in the Middle East. I have in my
possession a number of Ritual Books in all three grades of Freemasonry, printed in Egypt
and Jordan in the twenties and thirties of this century. The books are in the finest Arabic
of the day and there are very few and negligible differences in the wording. The unity of
the work is enough to stir doubts in the hearts of the new rulers of the new countries.
The Ottoman Empire was receding. The Arab countries were born one after the other.
New rivalries were coming about. Conquerors and conquered were still shouting at each
other, sometimes exchanging verbal abuses. New rulers were at odds with each other.
New trends were fighting for the upper hand. Freemasonry alone stood, towering, above
rivalries and for the brotherhood of man. Boundaries had no effect on it. Rivalries did not
permeate its intellectual sphere. Ritual books printed in Egypt, Jordan, Lebanon, Syria,
and Palestine were unified in style as I mentioned, and almost the same in wording. Small
wonder that rivals in the nascent counties felt, one and all, that the Voice of Freemasonry
constituted a threat to them all. Disunited as they were, they became united in their fear
of Freemasonry.
The period, which saw the appearance of this important book: "General History of
Masonry," was in fact the period of the approaching change. Freemasonry flourished in
many countries, still under the rule of the Ottomans, and it was authentically reported that
many of the national leaders of the emerging independent states and most certainly many
of the intellectuals, poets and writers were among the Brethren of the Craft. It may well
be that the greatest contribution of the West to the nascent countries of the Middle East,
was no other than the unifying voice of Freemasonry.
It is also certain that sectarian elements, whether nationalistic or religious, saw in

Freemasonry a tangibly strong and dangerous rival. Not that Freemasonry sought rivals
or encouraged rivalry, but the mere fact that Freemasonry called for the Brotherhood of
all men under the Fatherhood of One G-d, posed a threat to those who sought domination,
and wanted to quell free thought and freedom of conscience. Oddly enough, Freemasonry
unified its enemies as well.
Having stated all this, it is not a venture into the unknown, to review at least some of the
chapters of "General History of Masonry". Bro. Zeidan outlined old and new histories of
Masonry, dividing each of them into two periods. The old history of Masonry started
around 715 BCE and went on until 1000 CE. The second period started around 1000 CE
going on till the year 1717. As to the history of modern or Speculative Masonry, Bro.
Zeidan stated that this covered two periods: the first between the years 1717 and 1783,
while the second started in 1783 and was still going on then.
Most of these pieces of Masonic knowledge have been studied and restudied, put into
focus and doubted or confirmed time and again. Masonic sciences are still researched in
the light of every single discovery. Bro. Zeidan shed light on the facts accumulated up to
the time he wrote his book. And he summarized his wealth of knowledge all too well.
Thus, reviewing the first period of ancient, primitive Masonry, the author stresses the
mixture of stone-building and high morality with architecture as an exact science. Great
buildings were erected and the belief in G-d was the sole though obscure guide. The
Romans chose in 715 BCE an emperor to regulate their lives. Numa Pompilius was the
great legislator, and builder, who organized the first Guilds, and established building
schools to organize and regularize the erection of religious temples. The Guilds set freely
their own inner rules and orders. They chose their masters and their wardens together
with their treasurers and physicians. The Guilds kept the secrets of their arts very close to
their hearts. They were asked by the state to execute and oversee every building project,
and they carried their duties to the best results. The tri-gradal system prevailed, Lodge
Masters were elected for a period of five years. Their work began after a religious
ceremony, and, to prevent any conflict because of their adherence to different gods, they
centered their prayers on an agreed "Great Architect of the Universe." Promotion
ceremonies were very much like the Egyptian promotion rituals.
Bro. Zeidan states that the Builders Guilds were distinguished on account of their high
moral codes. They were also known to use secret signs and passwords. The builders grew
in stature with the ancient Romans, and then declined with them. They remained after
that in abeyance till the advent of Christianity, which gave them a great push forward.
The author insists that the builders were always referred to as "Building Brotherhoods."
He mentions also that in the year 5 CE there was a group of Jewish builders in Rome,
protected by the government of the day and allowed to join in temple-building since the
days of Julius Caesar. Some of them joined the Brotherhood in order to ease the process
of building their own Temples, thus introducing some Jewish secrets into the
Brotherhood.
The arrival of the stone masons in England was reviewed in great detail, and so were the
highs and lows of the masons of the Roman Empire.
Here is a paragraph translated in full:
"The Masons who immigrated to Syria and Palestine during the years of oppression (in
Europe), stayed there till the days of (the Emperor) Constantine. He was known for his
support of Christianity, and when he ruled, he employed these builders in church
building in these countries. The early churches were built in Jerusalem and Bethlehem.
He then ordered the building of the Holy Sepulcher and several other churches in
Antioch. The Masons Brotherhood were widespread in the East, especially in Syria and
Palestine, reaching as far as the Arab peninsula, much beyond the domain of Roman
rule. In Constantinople itself there were in the year 340 CE twenty-three churches, all
built by the Masons Brotherhood." (p. 55.)
It would seem relevant at this point, to stress that the importance of this book lies first
and foremost, not in the general narrative of the history of Freemasonry as it was known
in the early period of the 19th century and was contested in some of its details later on.
The authentic material brought by the author derives from very reliable Arab historical
sources.
I venture to say here that this material is, as far as I know, almost totally unknown to
Masonic researchers in the West. In all my studies and readings I did not encounter the
name of any Orientalist in the ranks of Masonic researchers. Thus I find it very relevant
to bring in full what Bro. Zeidan introduced in his research, from famous Arab historians.
Thus we see the following on pp. 60-61:
"The great philosopher Ibn-Khaldoon (1330-1406 CE) described the building of the
Mosque in Medina during the rule of Omer Ibn Abd-el-Aziz (681-720 CE). Thus: ... Then
he wrote to him (the reference is to Omer Ibn Abd-el-Aziz) on the Islamic year 8,
suggesting him to survey the burial lots of the great Moslem Women inside the Mosque,
in order to buy the surrounding lots so as to acquire 200 square yards in front of the
Alter. And whoever refuses to give up the land he possesses, you will pay him fairly and
then demolish the place as was done by the (Caliphs) Omer and Othman. Those who
possessed the lands gave up their possessions for the price they received. When that was
over Al-Walid sent to the King of Rome (in Constantinople) to say that it is his wish to
build the Mosque. The King of Rome sent him a hundred thousand golden coins and a
hundred Masons with forty foods of mosaics, through Omer Ibn Abd-el-Aziz. He also
ordered to add builders from Damascus. Then Omer started to build."
And so it seems that the author's

most important achievement was
his quotations from Arab
historians regarding the Masons.
As about the building of
Baghdad, he quotes from the
Arab historian Ibn El-Atheer
(1149-1210 CE) the following:
Joumhouriah Avenue Mosque

(notice motif above minaret's balcony roof)
Baghdad, Iraq
"The Caliph Al-Mansoor wrote

to Damascus and Al-Jabal,
Kufa, Wasit, and Basra
regarding the masons and artisans. He ordered to choose people known for their virtue,
fairness, and religious knowledge. Then he ordered to choose those whom he needed
from among the virtuous and those with great knowledge of architecture."
Bro. Zeidan went on to quote from the same Arab historian:
"The Master among the Masons would get at the end of a day's work, a silver karat and
the apprentice two tenths of the silver karat."
From these quotations, Bro. Zeidan concluded, that the builders of Baghdad were Brother
Masons, whose presence was known all over the East. And in the chapter he devoted to
Masonry in England, he produced the first translation into Arabic of the York Manuscript.
Another chapter detailed the shift to Speculative Masonry. Practically more than two
thirds of the book is devoted to Speculative Masonry and the history of the Craft from
1717 till 1889.
The advance of Freemasonry and its eventual transformation to an all-embracing Order,
which recruits the good and the virtuous among all men, is told in flowing terms all
through the book. This advance is recorded in each and every country in Europe and then
in the East.
The author, being a Syrian, starts his review of Freemasonry in the East, understandably,
in Syria. His review is the first and the only one I found in Arabic Masonic sources. It is
worthy of note that Bro. Zeidan reviews in his study the work of the enemies of
Freemasonry as well. So that when we finish the book we can see why this work was
followed by little Masonic literature or none, for a long time, or to be exact, even to the
present days, very near the end of the millennium.
The enemies of Freemasonry seem to have been born at the same time with the advent of
Speculative Masonry in the Middle East.
The author takes up the story of Freemasonry in his mother country, Syria, as from the
beginnings of Christian history and also from the first days of Islam. The Masons' work,
nameless and selfless, can still be seen in scores of churches, mosques, citadels, and
massive ancient walls surrounding the old cities. There is evidence that due to the beauty
and perfection of their work, many Syrian Masons were invited to Persia and other
countries to construct religious temples, citadels, or walls. It was from Syria, that the
Caliph Al-Mansoor called the Masons to help construct the city of Baghdad. Bro. Zeidan
states that, under Islam, the Masons were not persecuted or oppressed as under the
Romans. There are very scant records to help the researcher, but it is obvious that
Masonry reached Syria at the beginning of the Christian era. Speculative Masonry,
though, was very modern. The first Lodge in Beirut was established in 1862 under the
auspices of the Scottish Grand Lodge. The Lodge number was 415. The language was
French, but among the Masters who presided was the Consul General of Great Britain,
and the Lodge had a membership, which encompassed many Syrian notables and many
foreigners. The Lodge was dormant in 1868 but renewed its activities and Charter in
1888.
In 1868, another Lodge was established under the auspices of the French Grand Orient.
This time, the language of the Lodge was Arabic. Many of the country's notables, literary
figures, and government officials were among the Brethren. It was about this time that the
enemies and opponents of Freemasonry started to attack the Craft maliciously, on the
grounds that all its work and benevolent activities were suspicious, and made behind a
curtain of secrecy. The Jesuits, who were among the most vehement opponents, issued a
religious newspaper whose name was Al-Basheer (The Herald), for the specific purpose
of vilifying Freemasonry. The newspaper made it its duty also to attack all creeds and
beliefs with the exception of Catholicism. Those who accepted help from Masonic funds
were shamed or cowed into refusal. The result came soon. The word "Mason" started to
sound as an insult or anathema.
In spite of all this, several other Lodges were established in Damascus, Homs, Aleppo,
Inab, Alexandria, and Antioch. Most of these Lodges were under the auspices of the
Grand Lodge of Italy, and many of them closed up because of the growing animosity
towards Freemasonry. Bro. Zeidan recalls that the first Lodge in Damascus was
established as a result of the efforts of the late Prince Abdul-Kader El-Jaza'iri, the
Algerian patriot who found refuge in the East after leading a revolt against the French in
his country. The Lodge was under the auspices of the Grand Lodge of Italy.
The first Lodge in Palestine was established in Jerusalem in May 1873, under the
auspices of the Canadian Grand Lodge. The name was The Royal Solomon Lodge No.
293. The author does not state the full story which was this: A group of Canadian
railways engineers were in the Holy Land to lay the first railway line in the country
between the coast (Jaffa) and Jerusalem. Many of those engineers were Masons. Records
found in Israel suggest that the Lodge became dormant upon the departure of the
Canadian engineers. But Bro. Zeidan states that the work of the Lodge continued (at
least) for another four years under Worshipful Master William As'ad Khayyat, who took it
upon himself to raise the torch high, as long as he was able to do so.
Old practical Masonry was known in Turkey

since the time of the Emperor Constantine, the
builder of Constantinople. Masons and stonebuilders enjoyed many privileges and their
work was regulated by law. Those same
builders were asked by Caliphs to build
mosques in Jerusalem and in Baghdad. The
Grand Lodge of Turkey was formed by Prince
Halim Pasha. Three Lodges were known to
exist in Istanbul, all chartered by the Grand
Sultan Ahmet Camii, Blue Mosque (1609-1616)
Lodge of England. Three others were
Architect Mehmet Aga
Istanbul, Turkey
established under charters from France, two
chartered by the Italian Grand Lodge and one
by Ireland. Apart from Istanbul, the author lists
six Lodges in Izmir chartered by the Grand Lodge of England and two by the Italian
Grand Lodge.
It is important to mention here that Freemasonry flourishes to this day in Turkey and
enjoys high esteem there.
Understandably enough, Freemasonry in Egypt receives the lion's share. The author is all
too aware that many of the roots of the Craft are to be found in ancient Egypt. Thus he
relates the story of the development of old Egyptian societies, their customs and their
semblance to modern Masonic societies. All nations, ancient and modern, learnt from
Egypt and from the three thousands years of continuous civilization in Egypt. The great
Temples by the side of the Nile, which withstood several
millennia, are witness to the faith of those who erected
them. Egyptian clergymen guarded their secrets fervently,
and the great architects of ancient Egypt are rarely known to
anyone till these days. Some of them were viewed later on
as gods in their country.
When modern Speculative Freemasonry arrived from the
West to Egypt, its arrival coincided with the uncovering of
the great temples of Egypt. Masonry in ancient Egypt was
part and parcel of ancient Egyptian religion. At the period of
the Caliphs, Egypt continued to build, under Islam, relying
on the efforts of the Masons. The great Mosque of IbnToulon in Cairo, built by Ahmed Ibn-Toulon (884 CE), is
one of the greatest architectural achievements of Islamic
Egypt. Its grandeur is no less than that of the ancient
Egyptian temples. The author quotes the Arab historian AlMaqrizi (1364-1441 CE) about the way the mosque was
built. The quotation reads:
Gateway
Ahmed Ibn-Toulon Mosque
Cairo, Egypt
"When Ahmed Ibn-Toulon wanted to build the mosque, he estimated that three hundred
massive columns will be needed for the building. He was told (by his advisors), you shall
not find these columns unless you go to outlying churches and to decaying ones to carry
the columns off. He rejected the idea and would not adopt a program like this. His mind
was torn by the thought, and he contacted the Christian whom he had earlier sent to
prison. The Christian wrote to him to say: I shall build it for you as you would like it,
without any columns, except the two columns, which will indicate the direction of Mecca.
So he ordered him out of prison ... and the man said I shall draw the plan so that the
Emir will see the drawing and how it stands without the columns except for the two
indicating the direction of Mecca. The Emir ordered the skins for the drawing and the
Christian made the drawing, which was greatly appreciated by the Prince. He ordered
his release from prison to be absolute, and gave him the cost of the building to the
amount of one hundred thousand dinars. ... And the Christian started to work on the
construction ..."
Bro. Zeidan asks the readers to contemplate the
story. Prince Ibn-Toulon would not find
anywhere in Egypt, a man who could construct
the mosque for him and in accordance with his
wishes except one man who was earlier put in
prison by order of the Prince. Egypt, says Bro.
Zeidan, was at the time a civilized Islamic
country, very much advanced in sciences and
industries, and yet, Masonry's secrets were
Minaret and Fountain
Ahmed Ibn-Toulon Mosque
known to few that would not share them with
Cairo, Egypt
anyone outside their circle. It was well known
at the time that the Freemasons were
widespread in the East, and it is obvious that
the man chosen by the Prince, was one of them. At this time, we do not know for certain
that a well-organized Order of Freemasons was then in existence. It is quite probable that
the Order did exist, and that its history was lost to the following generations, like so many
other Orders in the annals of Egypt.
Bro. Zeidan went on to stress the fact that Speculative Masonry came to Egypt, following
the French occupation in 1798. General Kleber, together with other Masonic officers, and
with the blessing of Napoleon Bonaparte, agreed to establish a Lodge by the name of
"Isis" which became dormant after the failure of Napoleon's military campaign. But in
1845, another Lodge was started in Alexandria by Italian Brethren who acquired a charter
from Scotland's Grand Lodge. The son of the Great Mohammed Ali, Prince Halim,
together with Prince Abdul-Kader El-Jaza'iri were at the helm in another very effective
and influential Lodge in Cairo. It was estimated that in Cairo's Lodges, there were over
one thousand Brethren. Lodges were established in the cities of Suez, Port Said, Ismailia,
and many other cities in Egypt. The author related the detailed history of Masonic
activities in Egypt until, in 1876, Egyptian Lodges waved away all unacknowledged
allegiances and adhered totally to the Scottish allegiance, adopting the tri-gradal system,
prevalent already all over the world. Following that, the Egyptian Grand Lodge was
acknowledged by many Grand Lodges, first of which was the United Grand Lodge of
England. In 15/9/1877, the Grand Lodge of
Egypt declared Cairo as its official seat and
meeting place.
The book, which is in all probability the only
available document about Freemasonry in the
Middle East, ends by listing the Lodges
working under the auspices of the Egyptian
Grand Lodge, together with their numbers.
The first is Lodge Mohammed Ali No. 1.
Mohammed Ali Mosque
Another list names the English Lodges, active Cairo,
Egypt
in many Egyptian cities. One must bear in
mind that the date in which the book was
published is 1889. The book contains 256 pages, and it is not to be found in any list of
works by Bro. Zeidan, containing as it is, scores of works in history and historical fiction.
I mentioned an old collection of books in which I found "General History of Masonry." I
may add here that the book must have had a soft cover. But following the custom of the
last century, it was bound artfully by a craftsman who put on the side (to be seen on the
bookshelf) the name of the book and below the name of the owner of the book, who was
evidently a Brother by the name of Abdul-Kader A'kef.
To end, I would refer all those who would like to acquaint themselves with the last
chapters in the History of Freemasonry in Egypt to an important and detailed piece of
research which appeared in A.Q.C. Vol. 81 of 1968, and Vol. 82 of 1969, under the title
"Freemasonry in Egypt" by Bro. F.D. Stevenson Drave. The Lodges were closed and their
activities were forbidden in 1962. By a decree of the government of Colonel Nasser,
Masonry was outlawed in Egypt. And as was customary at the time, the Grand Lodge
Halls were forced open and photographers were allowed to take pictures of everything
that caught their eyes. Long and heavily photographed articles were published in the
Egyptian press of the day. Bro. F.D. Stevenson Drave wrote, obviously in a sad mood:
"Freemason's Hall in Cairo and the land on which it stood, together with practically all
its contents, including the regalia and records of the District, the private Lodges and
Members, now remain in the hands of the Egyptian Government, and there seems little
prospect of their ever being released, or compensation for their loss being received."
(A.Q.C. 81, 1968, p. 217.)
The situation remains unchanged till the present time. I may also refer all those interested
in this dismal story, to a short but very moving article which appeared in A.Q.C. 107 of
1994 under the title "A Hitherto Unknown Hebrew-Speaking Lodge in Egypt" by Bro.
Leon Zeldis.
The many prosperous Lodges in the Kingdom of Jordan came to an abrupt and sad end
some three years ago. One fine day, the Fundamentalist members of the Jordanian
Parliament, who were normally a minority, found themselves almost alone in the
Parliament building, legislated and promulgated a law banning Freemasonry in the
Jordanian Hashemite Kingdom. No attempt was made afterwards to correct the injustice.
The book "General History of Masonry" stands like a lone obelisk in the now general
aridity in the field of Freemasonry in the Middle East. But the story is far from ended.
Some happy chapters await to be written, and these might come soon.
The "Iraqi File," an Arabic monthly published in Surbiton, Surrey, England, in its May
2000 issue (No. 101), published a chapter of a book by Dr. Ala'a-el-Din El-Dhaher, a
Professor of Mathematics now living in Holland. The book carries the title "The
Destruction of Lies." Here is a paragraph from this chapter:
"Immediately after the revolution (1959 coup) a list containing the names of Iraqi
Freemasons was received from Lebanon. Abd-el-Salam Aref (deputy of coup leader
Kassim) requested permission to line them up against the wall and shoot them all. But
Abd-el-Karim Kassim refused, because there was no law under the Royal Regime
banning Freemasonry. Kassim said to his deputy, "You say they are spies. Let us monitor
their activities. Besides, all of them are Medical Doctors, Engineers, and Professors,
whom the country needs. If you imprison them or kill them, I shall have to bring foreign
experts. Who will assure me that they will not spy on the country?" Kassim resisted
pressures from many sides to publicize their names or to put them under pressure, saying,
"How could I know that the Lebanese sources have sent a correct list of names? May be
the list is correct. But even if I find out that one hundred of these names are really
Freemasons and one name only was included in the list by mistake, I shall be ready to
forgive all of them in order not to harm the bearer of this name."
The June 2000 issue of the quarterly, "The Square," published by Ian Allan Publishing in
England, carries an important article, entitled "History of the Grand Lodge in Iran" by M.
Hearn and T. Abtin. Here is a paragraph from the article:
"The only EC (English Constitution) Lodge to be warranted in Iran was Lodge St.
George Abadan #6058, in March 1946; it was sponsored by Lodge Mesopotamia #3820.
The EC lodge and other Iraqi lodges were under the control of the Grand Inspector of
Iraq."
It would seem at this point, that there is much hitherto unknown or unpublished
information, mostly in the memory of Brethren in the know who lived in those days,
which is of great historical value, waiting to be uncovered.
http://www.geocities.com/Athens/Forum/9991/mideast.html
The Protocols of the Elders of Zion

Anti-Masonry and Anti-Semitism
More than once in the course of the last two centuries, anti-Masonry has been fused with
an older hatred, hatred of the Jews, that is to say anti-Semitism. Probably, the irrational
nature of both phobias facilitates their juxtaposition. Be that as it may, from the middle of
the 19th Century, we are witnessing an increasing wave of simultaneously anti-Semitic
and anti-Masonic propaganda. Possibly, the paradigmatic work of this class of "literature"
is an opuscule entitled "The Protocols of the Wise Men of Zion" sometimes also known as
"The Protocols of the Elders of Zion."
This is one of the most well-known literary falsifications in history, based on plagiarism
and fraud from the very beginning of its gestation. Nevertheless, this swindle has
captivated the imagination of many people who are sensible in other respects, and it has
been transformed into the "source of indispensable information" in the baggage of all the
anti-Semites and anti-Masons.
In this work, we will examine the history of this fraud, will demonstrate its absolute
falsification and we will take a look at the lamentable consequences that it has had in
modern history, as much of the point of view of the Jewish people, as of Freemasonry.
Sources of information
In the preparation of this work, I depended mainly on the works of three investigators:
Professor Jose Antonio Ferrer Benimeli, who in his book "The Judeo-MasonicCommunist Conspiracy"1 dedicates a long chapter to the subject that occupies us (pp.
135-210); Norman Cohn, author of "Justification for Genocide"2, where it makes a
history of the antecedents of the Protocols, its evolution and its consequences; and
Herman Bernstein, author of "The truth on the 'Protocols of Zion'"3, where it not only
relates the history of the mystification, but reproduces the complete text of the book of
Joly (pp. 75-258), the text of the news articles that appeared in the London Times (pp.
259-264), the complete text of the Protocols (pp. 295-359), and other authentic
documents.
Also, I consulted other works to clarify or to add certain details, as the book "Must men
hate?" of the North-American lawyer Sigmund Livingston4, who was the first President
of the Anti-Defamation League of B'nai-B'rith, and who in his book adds an interesting
personal testimony (pp. 39-49) to the meticulous relation presented by the authors
mentioned before. All these works are included in detail in the notes at the end of this
work.
Antecedents
The connection of anti-Masonry and anti-Semitism does not begin with the Protocols.
Already on the occasion of the Dreyfus affair, that began in 1894 and continued
intermittently until 1906, the French press and also that of other countries5 connected the
Judaism of Dreyfus with the Freemasonry of many of his more loyal defenders. Still
earlier, Father Agustin Barruel in his "Memory to serve the History of Jacobinism,"6
blamed Freemasonry (confusing it with the Illuminati of Bavaria) of being instrumental
of the French Revolution (and also of being the heirs of the Templars). Although Barruel
did not find historical data to allow him to extend his attack including the Jews (between
the famous French revolutionaries there were no Jews), other later authors were not so
punctilious, and did not have scruples in inventing what did not exist in reality.
Numerous books published before and after the Protocols maintain that Judaism is at the
origin of Freemasonry. We will mention Monsignor Leon Meurin, Archbishop of PortLouis, Mauritius, who published in 1893 a book entitled "La Franc-Maonnerie,
Synagogue de Satan." The author says on page 260: "Everything in Freemasonry is
fundamentally Jewish, exclusively Jewish, enthusiastically Jewish, from the beginning to
the end."7
The historical truth, that can be found in any serious work on the history of Freemasonry,
is that lodges were exclusively Christian in their origin, and only with the creation of the
Grand Lodge of London (1717) began the process of de-Christianization, that culminated
in 1813. At the time of the union of the two rival Grand Lodges of England, when the
United Grand Lodge of England and Wales was created and rituals were again revised,
eliminating from them the last remaining Christian symbolisms, the institution
transformed into the universal vocation that we now know.
It is worthwhile, as a side commentary, to remember that until today some Grand Lodges
(especially in the Scandinavian countries that practice the Swedish Rite) do not allow to
admit people who do not profess the Christian religion.
Furthermore, even in those countries where Jews and members of other religions are
welcome in Masonic lodges, other Masonic bodies are closed before them, exclusively
reserved to Christian Masons. As examples (there are many others), I will mention the
"high degrees" of the York rite, such as the Red Cross of Constantine, the Knights of
Malta and the Knights Templar.
Some Supreme Councils also consider that the Ancient and Accepted Scottish Rite is an
exclusively Christian rite, and do not accept the entrance of Jews or members of other
religions (for instance the Supreme Councils of England, Scotland, Ireland and Australia).
Their selectivity reaches a point, that the candidates must declare to believe not only in
the Christian faith, but also in the Holy Trinity (!).
The Protocols appear

The Protocols appeared for the first time in 1905, in Tsarskoe Selo, a summer resort near
Saint Petersburg, Russia (still imperial Russia, under the government of the czar Nicholas
II). The author, indicated in the first editions, was a person who was successively lawyer,
judge, and Greek-Orthodox monk called Sergei Alexandrovich Nilus (1862-1930).
Originally, the Protocols appeared as a simple appendix in the second edition of a Nilus'
book entitled "Velikoe v Malom" (The Great thing in the Small thing). As it was common
at that time, the book also bears a long subtitle, that in this case is quite dreadful: "The
Antichrist as a near political possibility." This subtitle refers to the appendix just
mentioned.
In the diverse editions that followed (1911, 1912, 1917 and 1919, always in Russian),
Nilus offers different explanations for how the manuscript of the Protocols had arrived at
his hands, stressing that he only had made the translation into Russian. Other editions and
translations, published by other people, related different stories on the origin of the
document.
One of the most frequent "added explanations" to the Protocols is that they are the "secret
minutes" of the First Zionist Congress held in Basel in 1897, summoned by Dr. Theodor
Herzl.
The argument developed in the document is that the Jews conspire to control all the
governments of the world, to destroy Christian civilization and to become masters of the
Earth. The Protocols provide details on the methods that would be used to reach these
objectives. Freemasonry would be the tool used by the "Elders of Zion" to deceive
humanity and soon to dominate it.
Let us begin by making clear that an organization like the "Wise of Zion" or the "Elders
of Zion" never existed. Nevertheless, and without a shred of evidence to prove it, it has
been stubbornly maintained that these Protocols were the minutes of this fictitious
organization.
Let us examine the form of the Protocols. The first thing that draws the attention of the
objective reader is that this text does not keep any similarity to any protocol that was
read. A protocol is minutes, that is to say, the relation of what happened in a meeting. It
mentions a place, the date, the hour in which the meeting starts, who presides over it,
generally the names of those who are present and of those who excused their absence,
and briefly the description of the debates, who intervened and--sometimes in very
summarized form--what was said and what resolutions were approved. Finally, there is a
time of closing of the meeting, and the signatures of those who guarantee the veracity of
the minutes. None of these exists in the Protocols which we are dealing with. The only
"signature" is simply a line that says "Signed by the representatives of Zion of Degree
33."
Furthermore, in these "protocols" one listens to only one single voice. These are
monologues or lectures, harangues we could say, without making any attempt to make it
appear as a debate or the intervention of several people.
It is a sad commentary on the credulity or the malevolence of those readers who have
been ready to accept a text of this nature like real "protocols."
Going into the content, the absurdity of a supposed criminal plan prepared by a group that
pretends to control the mass media of the entire world ... but is incapable of preventing
the repeated publication of its plans is laughable. May I quote what Leopoldo Lugones
writes, in the introduction to the Spanish edition of the commentary of Father Pierre
Charles, S.J., on the Protocols:8
"It is enough, in effect, having an average discernment ... to understand that this is a
pamphlet (The Protocols) as malignant as imbecile."
The gestation of the Protocols
The book of Nilus was not first in proclaiming the existence of a Jewish conspiracy for
world-wide domination. It was preceded by several authors, especially one German
called Hermann Goedsche, who in 1868 wrote a novel under the pseudonym "Sir John
Retcliffe," entitled "Biarritz." One of the chapters of this fiction book describes a
macabre scene in the Jewish cemetery of Prague, where once every one hundred years,
representatives of the 12 tribes of Israel meet with the demon in person. (Goedsche
apparently ignored that 10 of the 12 tribes "were lost" in the mists of history over two
thousand five hundred years back). The representatives of the Jewish tribes inform Satan
of the progress of their plans and ask for his infernal aid for the continuation of their
criminal projects.
This anti-Semitic fantasy was quickly reproduced as a pamphlet, not as fiction, but as a
document whose authenticity was guaranteed by the "famous English nobleman, Lord
Retcliffe." This, as we just saw, was only the pseudonym of the German writer Goedsche.
The first translation was done in Saint Petersburg in 1872, published under the title "In
the Jewish Cemetery of the Czech Prague (the Jews sovereigns of the World)." In 1876, a
new publication appeared in Moscow. In 1880, a second edition and new printings
appeared in Odessa and Prague.9
In France, the writer Gougenot des Mousseaux also made use of this subject in his book
"Le Juif, le judasme et la judasation des peuples chrtiens" (Paris, 1869), where he
accuses the Jewish "Kabbalists" of trying to seize the world.
His follower, Father Chabauty, curate of San Andrs in Mirebeau, in Poitou, published in
1881 a volume of 600 pages entitled "Les Francs-Maons et les Juifs: Sixime Age de
l'Eglise d'aprs l'Apocalypse," in which he maintained that Satan, by means of the JudeoMasonic conspiracy, was preparing the way for the Jewish Antichrist and the domination
of the world by Jews.10
Approximately at the same time, in the 1880's, in Italy, Pope Leo XIII was engaged in a
ferocious fight against Italian Freemasonry. Although he himself did not descend to make
anti-Semitic propaganda, he did allow others to do it. The Jesuit fathers associated with
the publication of the journal "Civilt Cattolica," particularly considered perfectly
legitimate to discredit Freemasonry presenting it as part of a Jewish world-wide
conspiracy. Two of these, Reverend Fathers, R. Ballerini and F.S. Rondina, lead a
campaign that lasted until the beginning of the 1890's.11
Finally, we must mention that the first appearance of a text very similar to the Protocols,
but somewhat abbreviated, appeared in the magazine "Znamya" (the Flag) of Saint
Petersburg between August 26 and September 7 of of 1903 (that is to say, preceding by
two years the publication of Nilus).
"Znamya" was published by a well-known anti-Semite, P.A. Krushevan, one of whose
associates was G.V. Butmi, of whom we will hear more further on.
Krushevan maintained that the text he published was the translation of a document
written originally in France, and that the translator had entitled it "Minutes of the
Universal World-wide Meeting of Masons and the Elders of Zion."12
The immediate objective of the Protocols

The Protocols were used for the first time in Russia to foment hatred towards Jews. Its
immediate objective was to undermine the political influence and the position of Count
Witte, at that time the most important minister of the czarist government.13 Witte was a
person of great culture and amplitude of views, confidant of the czar, who yearned to
introduce an enlightened and modern imperial policy. Because the wife of Witte was of
Jewish origin, the generalized opinion was that he favored the Jews of Russia, who had
undergone persecutions and discrimination during centuries. The political opponents of
Witte, headed by Grand Duchess Isabel Feodorovna Romanov (1864-1918, older sister of
the Empress Alexandra), did everything possible to discredit him before the leading class
and the royal family. One of his more ferocious enemies was George V. Butmi de
Katzman, whose name appears to be connected with the publication of the Protocols.
A direct testimony
On January 8 of 1935, a Catholic priest called Father Gleb E. Werchobsky, was
interviewed in Chicago by the writer Sigmund Livingston, who had already published an
article denouncing the falsification of the Protocols.14 Father Werchobsky wanted to hand
to Livingston a certain information, unknown until then, based on his own personal
experience.
Father Werchobsky confirmed the veracity of his report to Livingston in a sworn
affidavit. Later, Livingston published the complete details of this interview in his book
"Must Men Hate?" as already mentioned.
Father Werchobsky had been born in Saint Petersburg, Russia, on October 23 of 1888. He
had been ordered in Constantinopolis (today Istanbul) on July 13 of 1914. Later he
emigrated to the United States, where he stayed in several places until arriving in
Chicago in 1929. There, he continued to fulfill his pastoral duties within the frame of the
Catholic Church. His father was Eugene I. Werchobsky and his mother Maria C. von
Stein. George Butmi de Katzman, an old lieutenant in the Imperial Guard of Russia, was
a friend of the family.
Immediately after the Dreyfus affair in France, Butmi traveled to Paris. When he returned
to Saint Petersburg, he brought several manuscripts that he requested to translate into
Russian. The translation was made by the wife of Butmi and the mother of Father
Werchobsky. This was the translation that soon appeared under the name "The Protocols
of the Elders of Zion." In his sworn declaration, Father Werchobsky declared that the
"Protocols" were a fraud and a falsification, and that he made his declaration (to
Livingston) for the sake of the truth. Also, he added that he knew personally several of
the people involved in the publication of the document, including a Sergei F. Sharapoff,
director of the weekly magazine "Russky Trud" ("The Russian Toil"), a publication
particularly antagonistic to Count Witte.
The group ferociously fought against Count Witte's attempt to introduce in Russia the
gold standard, to attract foreign investments. Witte inclined to form an alliance with
France, whereas their opponents wanted to ally themselves with Germany. It was well
known that Count Witte wanted to improve the conditions of life of the Jews in Russia,
and that he proposed to cancel certain repressive laws. The publication of the "Protocols"
was used to undermine his influence on the czar and the royal family.
Mr. Lucien Wolf, in his article "The Trivialities of Nilus," summarized the explanations
offered by Nilus on the origin of the document published as the "Protocols":15
"According to an explanation, he obtained the Protocols from a late friend, who had
received them from a woman, who also passed away, and who stole them from one of the
most influential and high leaders of Freemasonry ... . According to the other, there was
not an intermediary woman, and no robbery to a French Freemason, but that all the
matter was executed by the late friend himself, who made a search in the Central offices
of the Society of Zion in France ... . In the third enlarged edition of his work, published in
1911, ... he tells us that the documents did not arrive from France, but from Switzerland,
that were not Judeo-Masonic, but Zionist, and that these were the secret protocols of the
Zionist Congress held in Basel in 1897."
From all these testimonies, the most likely conclusion is that the Protocols in their French
version were prepared by the agents of the Okrana in Paris, who gave the manuscript to
Butmi and he then gave it to Nilus, whose status as a monk would give more prestige to
the publication.
Although the illustrated Russian leaders did not really believe in the veracity of the
Protocols, it was useful to them in order to foment hatred of the Jews.
Something on the Zionist Congress of Basel

Since some writers insist on attributing the Protocols to the first Zionist Congress,
summoned by Dr. Theodor Herzl, it is not out of place to give some explanations about
this congress, its true object, and its resolutions, all of which is amply documented in
historical form.
The Zionist movement founded by Herzl and a few supporters, was simply a call to the
Jewish people to return to its ancestral fatherland, Judea (erroneously called Palestine by
the Romans), which by the end of the 19th Century still was part of the Ottoman Empire.
The main objective was to solve the "Jewish problem" of the European countries,
especially, by means of the emigration of the Jews. In Palestine, the Jews would return to
work in agriculture, building and other activities that had been forbidden to them during
hundreds of years in their places of dispersion. The word "Zionism" was coined by the
journalist Nathan Birnbaum, who used it in his magazine Autoemancipation on April 1st,
1890.
The first world-wide Zionist Congress took place in the Swiss city of Basel, on the days
29, 30 and 31 of August of 1897. The centenary of the Congress was celebrated not long
ago. The deliberations took place at the Municipal Casino of Basel in six sessions,
beginning the first at 9 a.m. and the second at 3 p.m. in each of the three days that the
Congress lasted. The languages used were Hebrew and German, and the minutes of the
Congress (a volume of several hundreds of pages) was also published in these two
languages.
Among the delegates to the Congress came delegates from most of the European
countries (but not from Spain or Portugal). From the Arab countries, only 10 delegates
arrived from Algeria. None from countries like Egypt, Syria, Iraq and Yemen, despite the
fact that great and old Jewish communities existed there. From America, only four
delegates arrived from the United States, and there was no representative from the rest of
the American countries.
The true resolutions of the First Zionist Congress were the creation of an organism (the
World Zionist Organization) to put into practice the Zionist program, the creation of a
National Fund to buy land in Palestine, to dry marshes, to construct roads and to plant
forests, and the decision to continue to meet in periodic form in Zionist Congresses that
would constitute the maximum authority of the Zionist movement.
The truth is revealed

In 1921, a journalist of the Times newspaper of London, Philip Graves, who was then in
Constantinopolis (Istanbul), found a worn copy of a French book entitled "Dialogues in
Hell between Machiavelli and Montesquieu, or the Policy of Machiavelli in the 19th
Century." The author was anonymous ("By a Contemporary") and the printing was done
in the press of A. Mertens and Sons in Brussels, in 1864. The book--as the staff members
of the Times quickly discovered--had been written in 1858 by Maurice Joly, a French
lawyer. In his novel, in the form of a dialogue beyond the grave between Montesquieu
and Machiavelli, Joly attacked Napoleon III. The result was that Joly was locked up in
prison for 15 months.
Graves immediately realized the extraordinary similarity between these Dialogues and
the Protocols of Nilus. There were whole paragraphs that had been copied literally,
mutatis mutandis by the change between dialogue and monologue.
Graves had made a discovery of a greatest importance. In three long articles,16 published
in the Times of London on the 16, 17 and 18 of August of 1921, Graves revealed the truth
about the falsification of the Protocols. Graves demonstrated that Nilus had simply
plagiarized the Dialogues of Joly, changing the original and adding some material (partly
copied from Goedsche) to serve his intentions.
Many revelations with respect to the fraudulent document were published later. In 1933, a
paragraph-by-paragraph comparison of the texts of Joly and Nilus was published,
demonstrating their similarity or identity. Another comparison appears in the appendix of
"Questions and answers with respect to the Jews," published by the Anti-Defamation
League of B'nai-B'rith. In the book of Professor Ferrer Benimeli, already mentioned
before, there is a comparison of select paragraphs, that occupies 8 pages (pp. 157-164),
demonstrating the parallelism between both texts.
Although the Catholic Church has not been generally characterized by its affection either
towards Masons or towards Jews, it is a remarkable fact that one of the revelations of the
absolute falsification of the Protocols was written by the R.P. Pierre Charles, S.J.,
published in the "Nouvelle Revue Thologique" of Belgium in January of 1938.17 Kindly
take note of the date, we are in Europe on the eve of World War II, the totalitarian
regimes of Hitler and Franco (and in smaller degree, Mussolini) has triggered a violent
anti-Semitic and anti-Masonic campaign. All those who followed the development of
these events realized that war was imminent, and that the German military power would
squash its neighbors, including Belgium.
Father Charles must have been a man of an exceptional courage, integrity and love of his
fellow men, to dare publishing at that time his rebuttal of the Protocols. Also his
superiors, who authorized the publication, displayed a sense of justice and humanity very
scarce in the Europe of those years.
Some parallels
Although within the frame of this article it is impossible to make a meticulous
comparison between the original French of Joly and the fraudulent version of Nilus, I will
give a few select paragraphs to give an idea of what we are speaking about. Those
interested can consult the work of Professor Ferrer Benimeli18 or some of the works
mentioned at the beginning, where many paragraphs are mentioned showing the
parallelism between both works.
Dialogue of Joly, p. 75:
I will organize, for example, immense financial monopolies, reserves of the public
wealth, on which the fate of all private wealth will depend so closely, that they will be
absorbed with the credit of the State the day after every political catastrophe. You are an
economist, Montesquieu; weigh the value of this combination.
Protocols of Nilus, p. 42:
Very soon we will organize enormous monopolies--colossal reserves of wealth--in which
the wealth of the Christians, even the great ones, will depend on them in such a way, that
they will be absorbed with the credit of the States the day after a political catastrophe.
Gentlemen here present who are economists, consider the importance of this
combination.
It is necessary to reach that the State has only proletarians, some millionaires and
soldiers.
Protocols of Nilus, p.45:
It is necessary that the States have only proletarians, some millionaires ... and soldiers.
Sila returned deified, nobody touched a hair of his head.
Protocols of Nilus, p. 93:
Sila was deified (nobody touched a hair of the head of Sila).
It is necessary to indicate that sometimes Nilus is mistaken, loses the thread and does not
know who is speaking, mixing the contradictory judgments of both characters in the work
of Joly.
Altogether, there are more than 160 passages in the Protocols, corresponding to a forty
percent of the total text, that are evidently based on passages in Joly. In nine of the
chapters, the copied text reaches to more than half.
A small grotesque detail is the Latin quotation--the only one in the Protocols: Per me
reges regnant (By me the kings reign). This is a direct quotation of the book of Proverbs,
8, 15, in its Catholic translation (the Vulgata). It is inconceivable that in the Basel
Congress, where many if all the participants spoke or understood Hebrew, they would use
a Catholic translation of the Bible, instead of the Hebrew original: Bi Melakhim Yimlekhu.
The attack on Freemasonry contained in the work of Nilus (which, of course, does not
appear in Joly's book) is shown in many paragraphs of the Protocols. For example, in
Protocol No. 11: "This is what has served as the basis for our organization of a SECRET
FREEMASONRY UNKNOWN BY THIS "GENTILE" CATTLE, AND WHOSE
OBJECTIVES NOT EVEN THEY SUSPECT, ATTRACTED BY US TO THE
THEATRICAL ARMY OF MASONIC LODGES TO THROW SAND IN THE EYES
OF ITS MEMBERS."
Protocol No. 15 is perhaps most interesting from the Masonic point of view, containing
sentences such as "we will create and multiply free Masonic lodges [evidently Joly did
not understand the name Freemason] in all the countries of the world ... . We will put all
these lodges under a central administration known only to us ... . Between the members
of these lodges will be almost all the international and national police agents."
We have here all the elements of the conspiracy theories, and it is not worth the trouble to
try to discuss with someone who is ready to believe these nonsenses, making him see, for
example, the independence kept jealously by Grand Lodges world-wide, or that the secret
police of the totalitarian regimes count themselves among the most rabid enemies of
Freemasonry.
Another first-hand testimony

The courts have passed judgment more than once that the Protocols are a falsification and
a plagiarism. For example, in May of 1935, a Swiss judge in Bern, judging a person
accused of distributing seditious literature, declared: "I consider that the Protocols are a
falsification, a plagiarism and a triviality." Nevertheless, the Nazi propaganda made
energetic use of the Protocols to justify its racist policies and its reprinting and
distribution are some of the main occupations of the anti-Semitic circles anywhere in the
world, until today.
Declaring at that trial, Count A.M. du Chayla provided important information on Sergei
Nilus, whom he knew closely. During World War I, Count du Chayla commanded a
squadron of Cossacks of the Don, and was decorated for heroism. In 1909, he spent nine
months in the monastery of Optina Poustina, where he was a neighbor of Nilus, with
whom he developed a close friendship. Nilus spoke to him frequently about the Protocols
and showed him the original document and his commentaries that he was preparing.
"Nilus presented to Chayla a certain Mme. K, who had been his lover in Paris, and after
Nilus married, she came to live with him and his wife. Mrs. Nilus was a woman of weak
character and did not raise objections to this arrangement. Nilus told du Chayla that,
while they were in Paris, Mrs. K. had known a certain General Ratchkovsky, who had
given him the manuscript of the Protocols, which according to him had been removed
from the secret archives of the Freemasons."19
General Ratchkovsky was one of the agents of the Okrana, the infamous secret police of
czarist Russia.
After the plagiarism was revealed, some anti-Semites invented an "explanation" for the
identity between texts. According to them, Joly was in fact a baptized Jew whose true
name was Moses Joel and who, naturally, was a communist and had been shot in 1871.
That Joel must have known of the Jewish-Masonic plan of world conquest, and therefore
it was natural that his book and the Protocols agreed!
The historical truth, according to what has been found out, is that Maurice Joly was a
monarchist and anti-Semite, descendant of an old French Catholic family, many of whose
members served as government officials.
The Protocols extend

As Ferrer Benimeli remarks, the publishing success of the Protocols was unquestionable.
In the British Museum of London, 43 different editions are conserved. Especially in the
1930's, time of height of fascism and nazism, we find no less than 28 editions and
translations, printed in the four corners of the world.20
The first translation into another language was done by a German, captain Mller von
Hausen, writing under the pseudonym of Gottfried zur Beck, who added numerous notes
and commentaries to the appendix of Nilus--that is to say, the Protocols--and included
them in pages 68 to 143 of his book entitled "Die Geheimnisse der Weisen von Sion" (The
secrets of the Elders of Zion). Von Hausen dedicated his book "To the princes of Europe"
as a warning against the Jewish conspiracy that threatened thrones and altars.21
Its publication was sponsored by the German nobility and popular pocket editions were
made to reach a maximum diffusion.
In 1920, the Protocols were translated into Polish, and other editions appeared also in the
United States and England. Shortly after, it also appeared in Sweden, Japan, Portugal and
France. In 1925, an edition in Arabic was published in Damascus, widely spread
throughout the Middle East.
The first edition of the Protocols in Spain dates from 1927, entitled "The Jewish-Masonic
danger. The Protocols of the Wise Men of Zion".22 There were numerous later editions.
In the United States, the Protocols obtained the support of an important "believer," the
automobile industrialist, Henry Ford. We do not know the reason for Ford's antiSemitism, but the fact is that he not only financed out of his pocket several editions of the
book, but he also created a magazine (The Dearborn Independent) especially to denounce
the Jewish danger. Eventually, Ford gathered his anti-Semitic articles in a book entitled
"The International Jew." The book was quickly translated into German by Theodor
Fritsch and in 1922 it had already reached 22 editions. Both, the book of Ford and the
Protocols, became indispensable elements in the anti-Semitic propaganda of the Nazis.
The sequels
The Protocols, as already noted, became the "Bible" of anti-Semites and anti-Masons.
Adolf Hitler used them as justification for his policy of racial persecution, that
culminated, as we know, in the "Final Solution," that is to say the Holocaust--the mass
murder of millions of Jewish men, women and children for the only "crime" of being
Jewish.
After the end of World War II, and after the revelation of the inconceivable crimes against
humanity perpetrated by Nazi Germany, and the extermination of one third of the Jewish
people, a more critical attitude could have been expected towards the Protocols, whose
falsification had been demonstrated over and over again.
The Holocaust itself gave proof, in possibly the most tragic and concrete form, the
absolute nonsense of the presumed "plans of world-wide domination" described in the
Protocols. Nevertheless, anti-Semitic and anti-Masonic hatred does not have relation with
logic but rather with psychopathology. The anti-Semites simply have chosen to deny the
existence of the Holocaust, alleging that the fields of extermination, gas chambers,
thousands of testimonies, photos, films and confessions of some of the criminals implied
in the Holocaust are inventions and mystifications.
The anti-Semitic and anti-Masonic propaganda continues to appear without respite. In
June of 1992, a pamphlet of 40 pages was published in a Turkish newspaper, in full color,
on the occasion of the celebration of the Fifth Centenary of the welcome granted by the
Ottoman Empire to the Jews expelled from Spain. The publication is entitled "The Last
Message" and shows on its front page a photo of Kemal Atatrk, the father of the Turkish
Republic, with the motto: "Following your steps." The following title promises to reveal
the secrets of Freemasonry, but reading the text demonstrates that it is simply another
opuscule of rabidly anti-Semitic propaganda. In the interior there is a photo of Hitler with
the title "the Jews financed me," and one of Mussolini saying "I am a Zionist."
Of special interest for us is the illustration in truncated pyramid form, with the all-seeing
eye within a triangle at the top of the pyramid. Below, in decreasing levels, "the structure
of the Jewish world-wide power is revealed": at the top, 3 Jewish Kabbalists, then the
Sanhedrin (made up of 70 Elders), beneath them the B'nai-B'rith and something called
Bilderberg "founded in Holland in 1954 with money from Rockefeller and Rothschild."
Nobody has ever discovered what this is. The following level is ... FREEMASONRY,
thus, in large letters. Finally, below Freemasonry are the Rotary, the Lions and ... believe
it or not, the "Diners Club."
The 40 pages of the pamphlet are filled with fascinating revelations, such as, for example,
that the "Nazi" word is the name of the European Jews (evidently, for the author there is
no difference between "Ashkenazi"23 and "Nazi"24). Hitler was financed by Jewish
bankers, and the Jewish financier Bernard Baruch, "owner of 243 of the 246 ammunition
factories in the United States" is the one who organized World War II.25
It is easy to laugh at this sad Turkish "corrected and augmented" version of the Protocols,
but the subject is very serious. Turkey is a Moslem country, that fights to maintain the
laic tradition imposed by the founders of the Turkish Republic at the beginning of the
1920's. The Islamic fundamentalists are fighting ferociously to recover their power, to
seize primary education and to transform Turkey into another Islamic nation in the style
of Iran. In their fight, the use of anti-Semitism--conjugated in the eyes of these circles
with Zionism--and anti-Masonry, are some of their main weapons.
The Protocols are continued to be published, as if nothing had happened. Its popularity
continues until today. In the latest volume of the annual survey of anti-Semitism in the
world, corresponding to the year 1995, published by the University of Tel Aviv, the
Protocols are written down as an excuse for acts of Arab terrorism in Villeurbanne,
France (p. 10) and new editions of the Protocols were made in the United States, Estonia,
Slovakia, Ukraine, Iran, Denmark, and a translation into Greek published in Australia
(!).26
Conclusions
I will begin by mentioning the conclusions of the R.P. Pierre Charles:27
1. If taken as a program, the Protocols ... are only a series of digressions without
importance, that frequently expose the incoherence of the editor and his ignorance of the
most elementary knowledge. Nobody could ever execute such a program, because it is
full of visible contradictions and irrationality.
2. It is proven that these Protocols are a falsification, clumsily plagiarized from the
satirical work of Maurice Joly and composed in order to make the Jews hateful, exciting
against them the irreflexive and blind passions of the crowd.
3. The Zionist Congress of Basel has absolutely nothing to do with the composition of the
Protocols.
4. It is possible to wonder at the aim of the authors of this falsification. It seems, in truth,
that it must be related to the internal situation of Russia and the czarist manifesto of
October 30 of the same year. But in order not to mix conjectures with a clear conclusion,
we do not want to examine this point.
To the previous conclusions we could add the evident falsification of the relation between
Judaism and Freemasonry, of which we have already spoken. Also, an attempt has been
made to connect Freemasonry with Communism, which is so absurd and grotesque as the
previous one, if we remember that Freemasonry was prohibited and Masons were
persecuted by all communist regimes, beginning with the Soviet Union. In 1922, the
Fourth Communist International declared that Freemasonry and Communism are
incompatible, and a couple of years later, the Russian secret police eliminated the last
vestiges of Freemasonry arresting the few remaining Masons. Something similar
happened in all the countries of the Soviet orbit, where Freemasonry was strictly
prohibited during the communist regime. The only well-known exception to this general
rule is that of Cuba, where the Order continues to work--under close police supervision-but it is not been suppressed.
The fight between the children of light and the sectarians of hatred and intolerance not
only has not ended, but is worsening. In countries of long democratic tradition, like
England and the United States, anti-Masonry has flowered again and is reaching new
levels of fanatical activity. The opportunities offered by electronic technology--especially
the Internet--have been quickly taken advantage of by anti-Semites and anti-Masons,
whereas of the side of Freemasonry, the reaction is very slow and we can say that it is in
its infancy. In the world-wide scene, the Renaissance of Freemasonry in the various
countries of the former Soviet empire is extremely slow and difficult, much more than
what was assumed a few years ago.
On the other hand, there still are numerous nations in the world--especially those with
Islamic regimes--where Freemasonry is prohibited until today.
I end with a last quotation from Father Charles:
"Hatred is like the legendary tunic of Deianira, of which Hercules could not rid himself.
Hatreds are--alas!--the treasure that man keeps more ferociously; and he stones with rage
those who try to wrest them from him."28
Notes and bibliography
Jos Antonio Ferrer Benimeli, El Contubernio Judeo-Masnico-Comunista, Ediciones

Istmo, Madrid, 1982.
2
Norman Cohn, Warrant for Genocide (The myth of the Jewish world-conspiracy and
the Protocols of the Elders of Zion), Eyre & Spottiswoode, London, 1967.
3
Herman Bernstein, The Truth about the "Protocols of Zion" - A complete Exposure,
Covici-Friede, New York, 1935.
4
Sigmund Livingston, Must Men Hate?, Crane Press, Cleveland, 1944.
5
Profesor Ferrer Benimeli cites the publication entitled "Jews and Masons" in La
Lectura Dominical of 27 February 1898. op. cit., p.138, note 4.
6
5 volumes, London, 1797.
7
Cited by Cohn, op. cit., p. 48.
8
R.P. Pierre Charles, Los Protocolos de los Sabios de Sion, Buenos Aires, 1954. The
original work of R.P. Charles appeared in the Nouvelle Revue Thologique of January
1938.
9
Cohn, op. cit., p. 33.
10
11
12
Cohn, op. cit., pp. 65-66.
13
Livingston, op. cit., p. 41.
14
Livingston, op. cit., p. 40.
15
Ibidem, p. 42.
16
These articles were previously published as a pamphlet entitled The Truth about the
Protocols, a literary fraud.
17
A Spanish translation was published as a pamphlet in Buenos Aires in 1954.
18
Ferrer Benimeli, op. cit., pp. 157-166.
19
Bernstein, op. cit., p. 49.
20
Ferrer Benimeli, op. cit., p. 148.
21
22
23
From "Ashkenaz," the name of Germany in medieval Hebrew.
24
Abbreviation of "Nationalsozialist."
25
Report by Alexander Zvielli and David Bar-Illan: "Calculated madness in a Turkish
fantasy," The Jerusalem Post (Jerusalem), 24 July 1992.
26
Anti-Semitism World Wide 1995/6, University of Tel Aviv, Project of Anti-Semitism
Studies, Tel Aviv, 1996.
27
Charles, op. cit., p. 34.
28
Charles, op. cit., p. 35.
http://www.geocities.com/Athens/Forum/9991/protocols.html
Tree of Life of the Kabbalah and Morality

Daniel Farhey
The esoteric Hebrew theosophy, commonly known as the "Kabbalah" (Kahbahlah,

'Receipt,' 'Acceptance,' or 'Tradition'), is a very ancient legacy of Israel. The Kabbalah
reached its peak at about the 12th and 13th centuries CE, influencing medieval thinkers
even before the Renaissance (14th to 17th centuries CE). Indeed, in the 11th and 12th
centuries CE, the greatest contribution to science and philosophy was made by the
"Mekubbalim" (Mehkoobahleem, 'Acceptees' or 'Kabbalists'), known in history books as
outstanding inventors, developers, and philosophers.
Kabbalah studies include the "Ets H'ayim" (Ehts H'ahyeem, 'Tree of Life') and its
"Sefirot" (Sfeeroht, 'Countings' or 'Divine Emanations'). Ten Sefirot originate from the
incomprehensible "EinSof" (AinSohf, 'Endless' or 'Infinite')--the Kabbalistic
denomination of the One-and-only, Eternal, and Almighty G-d, creator, source, and very
essence of all things. The 10 Sefirot represent: (1) The finite (limited) human
understanding of the energy channels which G-d generated from His own infinite energy,
to create and rule our finite and material universe; and, (2) the qualities that humans
should strive to develop in order to approach G-d. The 10 Sefirot also reflect Moral
Associations. Although there are some versions of these Moral Associations, in principle,
they all reflect faith in G-d and morality.
The following table outlines the order of the Sefirot and the corresponding Moral
Associations (given in dark red and separated by a short line). Multiple entities represent
the different dimensions of the same channel.
Kavim
POWER (Left)
HARMONY (Middle)
GENEROSITY (Right)
(1)
Keter (Kehtehr) G-d's Crown
S
U
P
E
R
N
A
L
S
C
O
G
N
I
T
I
V
E
Path
Emunah (Ehmoonah) Faith

in G-d
Middle: Ta'anug (Tah-ahnoog)
Pleasure
Low: Ratson (Rahtsohn) Will
High:
(3)
Binah (Beenah)
Understanding
(2)
H'ochmah (H'ohmah)
Wisdom
Simh'ah (Seemh'ah) Joy
Bitul (Beetool) Altruism
Da'at (Dah-aht) Knowledge
Yih'ud (Yeeh'ood) Unity
E
M
O
T
I
V
E
(5)
Gevurah (Gvoorah)
Courage
Din (Deen) Justice
(4)
Gedulah (Gdoolah)
Greatness
H'esed (H'essehd) Mercy
Yir'ah (Yeer-ah) Awe
Ahavah (Ahahvah) Love

(6)
Tiferet (Teefehreht)
Glory/Beauty
Rah'amim (Rah'ahmeem)
Forgiveness
P
I
L
L
A
R
S
B
E
H
A
V
I
O
R
A
L
(8)
Hod (Hohd) Splendor
(7)
Netsah' (Nehtsah') Eternity
Temimut (Tmeemoot)
Sincerity
Bitah'on (Beetah'on)
Confidence
(9)
Yesod (Yessohd) Foundation
Emet (Ehmeht) Truth/Honesty
(10)
Malchut (Mahlhoot) G-d's
Kingship
Shechinah (Sh-heenah) G-d's
Presence
Shiflut (Sheefloot) Humility
Deity
EinSof (AinSohf) The One-and-only, Eternal, and Almighty G-d

Creator, source, and very essence of all things
"Kavim" (Kahveem, 'Lines' or 'Coordinates') vertically subgroup into left, middle

(balance), and right. The interaction between the Sefirot is done through "Tsinorot"
(Tseenohroht, 'Pipes'), through which flows G-d's energy. The Tsinorot systematically
connect and subgroup the Sefirot (note the basic separation by the vertical coordinates on
left). Five "Partsufim" (Pahrtsoofeem, 'Faces' or 'Configurations') configure the Sefirot
for interaction. Each Sefirah (Sfeerah--in singular) reaches higher energy levels when
combined with other Sefirot. For instance, to be guided by "Justice" is a high value. Yet,
combined with "Mercy," "Justice" reaches a higher value. Similarly, "Mercy" alone is a
high value, yet, "Justly" distributed help becomes more valuable. Bilateral combinations
reach even higher energy levels than unilateral ones.
G-d has an infinite will "to give" His infinite and absolute goodness to all His creation.
G-d does not have a need or will "to receive." On the other opposite, all created beings
have a will "to receive." Note the Hebrew verb "le-kabbel" (leh-kahbehl, 'to receive') and
the noun "kabbalah" (kahbahlah, 'receipt'). If we only receive, we will always remain
distant from G-d. Therefore, giving and doing good deeds to others bring us closer to Gd. For instance, educating ourselves is valuable, while education of others is even more
so. To approach G-d, one should develop a will (Ratson) united (Yih'ud) with G-d to act
according to the Sefirot and integrate them.
The corresponding Moral Associations are basic moral principles (virtues) of everyday
conduct, and therefore can be referred to as Moral Powers. As one attains these Moral
Powers, one ascends a spiritual "Sulam" (Soolahm, 'Ladder') of self-perfection. These
Moral Powers of Perfection became the basis for the degrees and teachings of the
Scottish Rite of Freemasonry. The Kabbalah names "Or" (Ohr, 'Light') any energy
received from G-d through the 10 channels of the Sefirot and apprehensible by humans.
'Faith in G-d' is the primary Moral Power corresponding to the first of the Sefirot, "Keter"
(Kehtehr, 'G-d's Crown'). In the Kabbalah, 'Faith in G-d' is described as "Or EinSof" (Ohr
AinSohf, 'G-d's Light') that fills all the senses of a person. Hence, the symbolic meaning
of Masonic 'Light' is first of all 'Faith in G-d.' The human search for light begins within
our own inner selves, since all have been "given" a seed of light. If we develop our faith
in G-d and reveal moral conduct, these sprouts can now acquire more light.
Attaining more Moral Powers in our everyday life helps reach higher values. Multilateral
integrations of the Moral Powers grant more dimension, or in other words, additional
virtues. For instance, a prayer may reach a certain value, if done with faith in G-d, love of
G-d, awe of G-d, sincerity to G-d, honesty to G-d, and/or humility in front of G-d. If the
same prayer is made not only for ourselves, but also for others, it reaches a higher value,
since it integrates also selflessness, love for others, sincerity to others, and more. In
addition, it even reflects our ability to feel joy for the well-being of others and
forgiveness for their possible shortcomings.
At the outset, the Kabbalah emphasizes our essential lack of comprehension of the
universe, into whose reality we have been born. Properly-guided and gradual study of the
Kabbalah is intellectually-challenging, offers the opportunity of uplifting from our
material world by moral self-perfection, helps get a better feeling of G-d's Presence, and
therefore strengthens our faith in Him. However, before studying the Kabbalah and
expecting any kind of real spiritual uplift, one must first practice faith in G-d and
morality. Only then, one can begin approaching G-d by practicing the 10 Sefirot and
"giving" to other beings. A burning candle does not lose any of its own light by lighting
other unlit candles. On the contrary, the more candles it lights, the more multidimensional
light reflects back onto it.
http://www.geocities.com/Athens/Forum/9991/kabbalah.html
For more references, please visit "The Inner Dimension" by Gal Einai Institute.
http://www.inner.org/
Even though the Kabbalah is so ancient, scholars have referred that it reveals certain laws
of Mathematics and Physics.
For an interesting Mathematical point of view, please visit "Sacred Geometry
Discovery" by J. Vincent Beall.
FACE TO FACE: THE FOUR RELATIONSHIPS OF JEWISH EDUCATION

The complete picture of Jewish education includes four archetypal relationships between the
student and his or her mentors. In each relationship, the role of the student is differnt, as is the
role of the educator. Each of the four facets is meant to develop different facets of the
student's character and well-being. This lecture is based on Rabbi Ginsburgh's Hebrew book on
education Panim El Panim and serves as a concise introduction to The Art of Education in
English. LISTEN TO RECORDED CLASS (RECORDED IN CHICAGO, NOV. 25, 2005)
REWARD AND PUNISHMENT IN THE EYES OF G-D

The final verse of chapter 62 of Pslams reads: "To You G-d is loving-kindness for you pay
according to his deeds." The obvious question to be asked, is if God pays you in reward for
your actions, this is not kindness, for you deserve it, so why is God's loving-kindness praised
for paying what is due? The primary answer given by the Ba'al Shem Tov is that a person
should not feel the he or she deserves anything. Regardless of what he may or may not have
done, everything is a true gift from G-d expressing the Almighty's loving-kindness. There are
ten more responses given to this question in Chassidut, many of them attributed to the Ba'al
Shem Tov himself. Each one teaches us something more about the nature of Heavenly reward
and punishment. All 11 responses are explained and corresponded, in order, to the sefirot in a
tour-de-force of Kabbalah's power to unify diverse Torah interpretation. LISTEN TO RECORDED
CLASS (RECORDED IN KEVER RACHEL, DEC. 1, 2005)
RECENT HEBREW AUDIO

(for past classes see the archive)
PIDYON HABEN | 1 KISLEV, 5766 | DECEMBER 1, 2005 | JERUSALEM | LISTEN
MEASURING APPTITUDE IN EDUCATION: THE 12 SENSES

On the High Priest's breastplate, 12 precious stones were set. Each stone represented not only
one of the twelve tribes of Israel but also one of the twelve general apptitudes that
characterize the makeup of every human being. The High Priest was the model educator as he
was able to identify each "student's" apptitude by the holy stones on his breastplate. To be an
educator requires that we too learn to identify our students' special gifts, which they need to
complete their life's journey.... LISTEN TO RECORDED CLASS (RECORDED IN SAN FRANCISCO NOV.
20, 2005)
SCIENCE AND KABBALAH: FROM GEOCENTRISM TO HELIOCENTRISM AND BACK

One of the most revolutionary ideas proposed by modern science is that it is not the sun that
revolves around us, but we that revolve around the sun. The response of the holy Rabbi Israel
of Ruzhin to this idea, dubbed heliocentrism, provides the basis for a seminal discussion of the
impact of Kabbalah on science (and vice versa). Heliocentrism and the geocentrism it replaced
are discussed in terms of the Divine service of the Tzadikim, the righteous leaders of the
generation. LISTEN TO RECORDED CLASS (ENGLISH) PART 1 | PART 2 (RECORDED AT STANFORD
UNIVERSITY NOV. 21, 2005)
"HEBREW: THE IDEAL PROGRAMMING LANGUAGE"

Hebrew has 22 letters, 231 gates, and 1540 roots. It is the only completely logically structured
language and therefore presents us with the ideal model for organizing information and
meaning. Hebrew, the holy language of the Bible, by which G-d created the world is thus the
perfect language for all information systems. LISTEN TO RECORDED CLASS (ENGLISH) PART 1 |
PART 2 | CHART 1 | CHART 2 (RECORDED AT UC BERKELEY, NOV. 20, 2005)
"HE WHO RESTS ON THE PRAISES OF ISRAEL"

In 1712, when the Ba'al Shem Tov was 14 years old, he was part of a secret society of hidden
tzadikim in Europe, and was recognized as the one who would become the leader. The young
Yisrael made a suggestion that the members of the society not only act passively but also do
something active to connect simple Jews with their Father in Heaven.... CONTINUE READING |
LISTEN TO RECORDED CLASS (ENGLISH) | DOWNLOAD PDF (320KB)
A TIME TO CREATE AND THE CREATION OF TIME

The first verse of the Bible contains four nouns: "the beginning," "Elokim," "the heavens," and
"the earth." The Chassidic masters gave different interpretations of the role that "the
beginning," i.e., time played in creation. Coupled into the discussion on the nature of time and
its role is a beautiful correspondence of these four primary nouns with the four types of egonullification discussed in Chassidut, the highest of which gives a person the ability to see the
world from G-d's perspective.... READ ARTICLE | LISTEN TO RECORDED CLASS (HEBREW) |
DOWNLOAD PDF (230KB)
FROM NOAH'S RAINBOW TO ISAAC NEWTON'S PRISM

The sign of the covenant G-d made with Noah after the flood was the rainbow. Almost 4000
years later, Isaac Newton studied the nature of light and color through prisms. Newton shares
so much in common with Noah that he can be clearly identified as Noah's modern
reincarnation. CONTINUE READING | DOWNLOAD PDF (120KB)
PUTTING ALL YOUR (CHAOTIC) EGGS IN ONE BASKET

First tries are usually chaotic. They are prone to irregularity and unsustainability. The Torah
offers us different methods of capturing the chaotic energies of beginnings into productive and
stable states that can be used over and over again. Learn how. (from a class delivered
September 19, 2005 to N'shai Chabad of the Holy Land in Jerusalem) CONTINUE READING |
LISTEN TO RECORDED CLASS PART 1 | PART 2 | DOWNLOAD PDF (240KB)
THE NATURAL CONSCIOUSNESS OF TESHUVAH

The ascent to G-d through teshuvah must be such that it
one with God, and then: just as G-d is both transcendent
the Jew can be "above," and "below" at the same time.
natural Jewish consciousness... (from a class delivered
leads to your nature becoming truly

and immanent at the same time, so
This is the essence of what we call
on October 9, 2005 in Jerusalem)
CONTINUE READING | DOWNLOAD PDF (190KB)
A MOTHER'S ROLE
In honor of the yahrzeit of Rebbetzin Channah Schneersohn, the Lubavitcher Rebbe's mother,
Rabbi Ginsburgh teaches about her role in shaping the Rebbe's outlook on exile, Mashiach, and
redemption. CONTINUE READING | DOWNLOAD PDF (105KB)
THE IMPORTANCE OF BEING EARNEST

Many of the problems that we encounter as individuals and as a society today are rooted in the
loss of a sincere and straightforward belief in G-d. On the one hand, the modern individual is
full of cynicism and contempt for anyone who still holds on to his innocence. On the other
hand, the same modern person is finding himself more and more drawn to various forms of
witchcraft, magic, alternative remedies, psychic readings, etc., all with the hope of finding
some comfort, solace, and security from life's difficulties and infirmities.... (from a class
delivered on September 10, 2005 in Crown Heights)
The Symbolism of Stone

PSGC, Supreme
Council of the
Scottish Rite for the
State of Israel
Honorary Adjunct
Grand Master
Excerpt from Ars
Quatuor Coronatorum
Transactions, Vol. 106,
1993
A fundamental
question, rarely asked,
is the reason why our
The perfect ashlar and the rough ashlar
ancient Brethren, who
developed the
complicated symbolic
structures of moral and philosophical teaching we now know as speculative Freemasonry,
would choose to base their system on such modest materials as the builder's trade, his
tools, and legends. Such activities as seafaring, metalworking, agriculture, and husbandry,
among others, could have been used just as well in developing a 'peculiar system of
morality veiled in allegory and illustrated by symbols.' Indeed, they have been used for
this purpose at one time or another, by various individual thinkers and organizations.
However, the Stonemason's trade, and his material--stone--have such profound, farreaching and universal significance and connotations that the choice was not only
justified but inevitable.
Stone has been, since prehistoric times, the principal material used to build and adorn
important structures, where solidity and permanence are the paramount considerations.
Stone became paradigmatic of stability, hardness and endurance in all languages, bearing
a wealth of symbolic meaning, with many deep-rooted psychological and historical
associations and suggestions.
Stone was in all probability the first material used by primitive man. The first coarse tools
were simply rough stones used to hammer, cut, and grind. The first giant step taken by
mankind towards civilization was the change from using natural stones to chipped or
flaked implements and arrowheads, with improved cutting edges or allowing the use of a
handle. By this apparently simple act, of modifying a stone before using it as a tool, Man
became homo faber and started to fashion his environment, instead of being the passive
receiver of what nature had to offer.
Stones were not only used as tools, but became the object of veneration of primitive men,
whose survival depended on them. Rubbing and polishing stones is a well-known,
exceedingly ancient activity of man. In Europe, holy stones, wrapped in bark and hidden
in caves, have been found in many places; as containers of divine powers, they were
probably kept there by men of the Stone Age.
Stone in Jewish Tradition

Sacred stones or pillars, called in Hebrew 'Matzevot,' are mentioned by Herodotus (Greek
historian, 5th Century BCE) and appear in several places in the Old Testament.
Jacob, after striking a pact with Laban, erected a stone monument which he called Gal-Ed
(Testimonial Pillar). Moses erected twelve stone pillars near the altar of sacrifices.
After crossing the Jordan River, Joshua ordered the taking of twelve stones from the river
bed, one for each tribe, setting them up in their camps and carrying them later on their
shoulders as a memorial of the crossing on dry ground (Joshua 4). Joshua also set up
twelve other stones in the middle of the river, in the place where the priests carrying the
Ark of the Testimony had stood. Finally, Joshua erects at Gilgal the twelve stones he had
brought from the Jordan, so that future generations would know that the Lord had done to
the Jordan just what he had done to the Red Sea.
Later, Joshua built an altar on Mount Ebal, made of uncut stones, on which no iron tool
had been used (Joshua 8:30-31). Finally, before dying, wrote down the Law on a large
stone he set up under an oak tree in Shechem, as a witness against the people of Israel
should they betray their covenant (Joshua 24:26-27).
Samuel put up a stone which he called 'Eben-Ezer' (Stone of Help) after the Philistines
were routed at Mizpah (I Samuel 7:12). Adoniah offered a sacrifice near the rock of
Zohelet (Joyful), near the fountain of Rogel (I Kings 1:9).
Jacob's ladder, which figures on the First Degree Tracing Board, is directly related to the
stone pillar erected by Jacob after his dream. He had used the stone as a pillow and
poured a libation of oil to consecrate the memorial (Genesis 28:18). Jacob names 'BethEl', house of G-d, the place where he had his dream.
This identity of stone, human being, and anthropomorphic deity throws light on the
saying: 'Look to the rock from which you were cut and to the quarry whence you were
hewn; look to Abraham your father and to Sarah who gave you birth' (Isaiah 51:1-2).
There is a Jewish custom, of placing a small stone over the grave one has visited. This
may be connected to the Greek traveler's adding a stone to the Hermes monuments, in
order to secure a safe journey.
Stone in Christian Tradition

The best example of the importance of stone in Christian teachings is, of course, the case
of Simon the fisherman, called Peter (Petrus--the stone) by Jesus: 'I tell you that you are
Peter, and on this rock I will build my church' (Matthew 16:18).
The Pope, as linear successor to Peter, is called Holy Father. The connection between
Pater (father) and Petrus (stone) is obvious. In the Hebrew language as well, the same
letters forming the word 'father' (av: alef-beth) appear in the word for 'stone' (even: alefbeth-noon).
In another instance, Christ himself is compared to a rock (I Corinthians 10:4).
A passage in the book of Revelation (2:17) mentions a white stone with a secret name
written on it, which only the recipient will understand.
Stone in Islamic Tradition

The central point of worship for a Muslim is the Ka'aba at Mecca. Every pious Muslim
must make a pilgrimage to Mecca (the Hadj) at least once in his lifetime, making seven
circumambulations around the sanctuary of the Ka'aba, the Black Stone which, according
to witnesses' reports, appears to be a meteorite. The pilgrims also throw stones at pillars
representing the devil, in the vicinity of Mina.
In Jerusalem, there is a stone in the Dome of the Rock, built on the spot where the
Sanctum Sanctorum of the Temple is supposed to have been located, from which
Muhammad is said to have jumped to heaven, mounted on 'Al Burak.'
Stone in Masonic Literature

In Masonic rituals and legends, stone plays a leading role. Beginning with the Entered
Apprentice, who is enjoined to polish the rough stone with hammer and chisel, and
culminating with the variously shaped stones appearing in the Master Mason Degree,
there is hardly a ceremony in symbolic Freemasonry which is not connected in some way
with stones.
After completion of the initiation ceremony, the new Brother is placed in a particular
position within the Lodge and is usually told that he represents the cornerstone on which
Freemasonry's spiritual Temple must be built.
In the Edinburgh Register House MS (1696), the Jewels of the Lodge include the Perpend
Esler and the Broad Ovall. The first is a perpendicular ashlar, that is, a stone placed
crosswise through a wall, while the second is believed to be a corruption of a 'broached

dornal,' that is, a chiseled stone.
Similar information appears in the Chetwode Crawley MS (c. 1700): 'perpendester' and
'broked-mall.'
The Mason's work is thus described in the Dumtries No. 4 MS (c. 1710): 'to work in all
manner of worthy work in stone: Temple, Churches, Cloysters, Cities, Castles, Pirimides,
Towers & all other worthy buildings of stone.' In the same manuscript we find a reference
to the 'two pillars of stone,' one that would not sink and the other that would not burn,
which held the noble art or science.
The Mason himself, as we have noted, is likened to a stone. In Robert Samber's
dedicatory Preface to Long Livers, (London, 1722), we find this pithy definition: 'Ye are
living stones, built up a spiritual House, who believe and rely on the chief Lapis
Angularis, which the refractory and disobedient Builders disallowed ...'
In conclusion, the deep and various meanings of stone as a physical object and as
allegory make it easy to understand why the art of the builder should have been selected
as the appropriate vehicle to convey the philosophical and mystical teachings of
speculative Freemasonry in its different manifestations.
http://www.geocities.com/Athens/Forum/9991/
Lodge of the Holy Land #50 International Membership

Jerusalem Lodges Welcome Committee
Announcement
Ashlars from King Solomon's Quarries,
Jerusalem, Israel
Articles
Israeli Freemasonry - Leon Zeldis
Jubilee of the GL of Israel (1953-2003) Ephraim Fuchs
I
Jerusalem - Symbolic Cradle of
N
Freemasonry - Leon Zeldis
King Solomon's Quarries - Israel J
A
Herman
New - Masonic Blue - Leon Zeldis
L
O
Consecration of the GL - A Memory O
Joseph EA Salem
P
Origins of the Supreme Council for Israel Leon Zeldis
Royal Solomon Mother Lodge in Israel Continuous
Zoltan A Lazar
Reading
Some Sephardic Jews in Freemasonry Leon Zeldis
Historic Freemasonry in the Middle East Isaac Bar-Moshe
The Protocols - Anti-Masonry and Anti-
Semitism - Leon Zeldis

Freemasonry and Religion - David
Brownback
The Bible and Freemasonry - Cyril K
Harris
Tree of Life of the Kabbalah and Morality
- Daniel Farhey
The Ten Sefirot of the World of Atzilut Errol D Feldman
The Symbolism of Stone - Leon Zeldis
Rituals - Seven Doors to Freemasonry Norman D Peterson
Hiram in Jewish Tradition - Harold M
Kamsler
England Around 1717 - Leon Zeldis
Freemasonry and World Peace - Joseph
EA Salem
Freemasonry, Charity and Education Leon Zeldis
Being Free - Dan Doron
Freedom without Violence in the 21st
Century - Leon Zeldis
On Ethics and Morality - Arthur Mark
Projection of Masonic Values for the
Society - Leon Zeldis
Whither the Morrow - Woolf Kantor
New - Sir Ernest Shackleton and Luis
Pardo - Leon Zeldis
A Masonic View of the "Musical Offering"
- Janos Cegledy
Pythagoras and Mystic Science - Daniel
Farhey
Masonic Poems and Sayings
Rituals - Seven Doors to Freemasonry

Norman D. Peterson
There is much greater variation in Masonic ritual than many Brethren are aware of. Much
of the diversity of work even includes the working tools and modes of recognition. We
know that in some jurisdictions there is a reversal between words of the first two degrees,
the use of an additional word in the first degree, and the movement of words among the
degrees. Further, we are told that due guards are usually found in the American work.
One reason for the variation in masonic work is the evolution of the degrees in England
between the establishment of the first Grand Lodge in 1717 and the amalgamation or
union of the rival Antients and Moderns Grand Lodges in 1813. Another reason is the
early effort of Continental Masons in Europe to enlarge upon the work and, later, to
simplify it.
Kent W. Henderson, in The Masonic World Guide (1984) states "there are in excess of
100 different Craft rituals in use in the regular Masonic world." He classifies these rituals
into the seven main categories listed below. England and a number of other jurisdictions
have printed rituals. Masonry beyond the first three degrees is separately worked for (5)
and (7).
1 - "AMERICAN"
Work used in the United States, Japan, the Philippines and Finland. Mackey's
Encyclopedia and Henderson identify THOMAS SMITH WEBB (1771-1819) as the
inventor and founder of the basic form of work used in the United States.
This work is uniform within each Grand Lodge, with exceptions primarily in New York
City and New Orleans. Pennsylvania is notably the most different from the other Grand
Lodges, and describes its work as "Old Antients".
2 - ENGLAND
Henderson states "In England alone in excess of fifty (rituals) are in use, but all of these
are quite similar in both content and form". The best known works include Emulation,
Stability, Logic, Benefactum, Ritis Oxoniensis, and Taylor's West End. The most different
is the Bristol work, which resembles the Munster and Scottish Rite symbolic degrees in
some regards.
Many Masonic libraries have copies of the Emulation work.
3 - SCOTLAND
More operative features are retained than in England.*
*
Editor's note: A notable difference is the inclusion of the Mark Master degree in the
Craft Lodge.
4 - IRELAND
Uniform work is required except in Munster, where the work resembles that of Bristol as
mentioned above.
5 - RITUALS OF FRENCH ORIGIN
(a) ECOSSAIS or SCOTTISH RITE work1 found primarily in Greece and countries
using the Romance languages, also, in New York, New Orleans, California, and Florida.2
(b) MODERN FRENCH RITE, used primarily in Greece, Luxembourg, and France.
(c) RECTIFIED SCOTTISH RITE (Chevaliers Bienfaisants de La Cite Sainte),
simplified from Von Hund's Rite of Strict Observance.
6 - ANGLO-CONTINENTAL RITUALS
(a) NETHERLANDS' WORK.
(b) FRIEDRICH SCHROEDER'S and IGNAZ AURELIUS FESSLER'S reformulated
work and their variants, constructed to restore simplicity to German Masonry. Schroeder's
work was a direct translation of an English ritual published in 1762.
(c) GUILD DE GAMLE PLIGTER, used by some lodges in the Grand Lodge of
Denmark (as an alternative to the Swedish Rite) and possibly fitting in the AngloContinental category.
7 - SWEDISH RITE
Worked in some German lodges (GLL), in Sydkorset (Southern Cross) Lodge in Spain,
and in all but one of the Scandinavian Grand Lodges.
Latin America uses mainly the Scottish Rite and Rectified Scottish Rite work. A few
lodges work what they refer to as the "York" Rite which is usually either Emulation or
Webb work. Research now in progress has identified some strong similarity between the
Scottish Rite Apprentice degree and the First degree of the Swedish Rite and of two
German Grand Lodges. The Grand Lodge zur Sonne (Bluntschi's ritual) and the Grand
Lodge of the Three Globes.
Bibliographic References:
Among the few definitive publications on comparative ritualism are the following:
Harry Carr, "Six Hundred Years of Craft Ritual," 1976.
Harry Carr, "The Freemason at Work," 1983.
E.H. Cartwright, "Commentary on the Freemasonic Ritual," 1947, 1973.
J. Walter Hobbs, "Masonic Ritual Described, Compared and Explained," 1923.
August Horneffer, "Der Katechismus der Johannis Freimaurerei," Hamburg, 1950.
Roscoe Pound, "The Causes of Divergence in Ritual."
Notes:
1
N.D. Peterson, "The Scottish Rite Version of the Three Degrees of the Craft Masonry,"
Transactions of the American Lodge of Research, New York, Vol. 18, 1989, pp. 160-179.
2
Jorge Soto points out that the Scottish Rite's first three degrees are currently the only or
most extensively used system in more than 25 countries and by at least 75 Grand Lodges.
("The Forgotten Three," Haboneh Hahofshi, Vol. LIX, No. 2, 1994, pp. 18-21).
Hiram in Jewish
Tradition
Rabbi Harold M. Kamsler
Ra'anana Lodge #70
Reprinted from The Israeli
Freemason
There are more than 200 references to

Hiram in Jewish sacred literature.
Most of them refer to Hiram, King of
Tyre, but a goodly number tell of
Hiram, the skilful designer sent by
King Hiram to help King Solomon in
building the Beth HaMikdash (the
Jewish Temple in Jerusalem).
Hiram, known in Masonic tradition as
Hiram Abif, is often mentioned in the
Bible. For example, we read in I
Kings 7:14:
The Master Builder
"And King Solomon fetched Hiram out of Tyre. He was the son of a widow of the tribe of
Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with
wisdom and understanding and skill, to work all works in brass."
According to Halacha (Jewish Law), therefore, this Hiram was born a Jew.
And it was this Hiram, the mason, builder, and architect, who constructed the Beth
HaMikdash.
In II Chronicles we also read that Hiram of Tyre sent Hiram Abif to help King Solomon
build the Beth HaMikdash:
"And now I have sent a skilful man, Hiram Abi, the son of a woman of the daughters of
Dan, his father was a man of Tyre, skilful to work in gold, silver, copper, iron, stone, and
in wood, in purple, blue and in fine linen and to execute any manner of engraving, and to
devise every kind of art which may be given to him."
The Mezudat David explains that the word Abi (my father) refers to his skills and so we
may translate "Hiram a skilful man."
I Kings 7:40 tells us:
"And Hiram made the basins and shovels and sprinkling bowls. And Hiram made an end
of doing all the work that he wrought for King Solomon in the house of the L-rd."
In II Chronicles 4:16, this is repeated, and after giving a description of all the things that
were made, the text notes:
"And the pots, the shovels, and the tongs and all the vessels did Hiram Abif make for
King Solomon for the House of the L-rd."
All Master Masons remember how symbolically they helped raise Hiram from the depths.
According to one Midrash, Hiram lived eternally. In Yalkut Shimoni (Parshat Lech Lecha
247) we read of nine people who enter paradise alive and these are: Enoch, the Messiah,
Elijah, Eliezer, the servant of the Kushite king, Hiram, Javetz the son of Rabbi Judah
HaNasi, Serah the daughter of Asher, and Batya daughter of Pharaoh.
While some disagreements are found in making the differentiation between King Hiram
and Hiram Abif, in some instances we may differentiate between them by a close reading
of the text. When it refers to the master mason and builder, the reference is obviously to
Hiram Abif.
However in the following passage, which refers to Hiram's arrogance because he helped
to build G-d's house, does the text refer to King Hiram who sent the cedars of Lebanon to
King Solomon or to Hiram Abif, the master mason and builder who helped to erect the
Temple? Your opinion is as good as any.
In Yalkut Shimoni, we read further that Hiram began to imagine that he himself was a god
and he wanted people to believe in him. He constructed four iron pillars fastened to the
bottom of the sea, and he erected seven heavens on these.
The first of glass, the second of iron, the third of lead, the fourth of brass, the fifth of
copper, the sixth of silver, and the seventh of gold. They were separated from each other
by channels of water 400 to 3599 ells. Each heaven was 500 ells larger than the one
below it. In the second heaven, Hiram collected large boulders that resembled thunder.
With large precious stones he produced lightening.
During this time, Ezekiel was brought to him through the air to remonstrate with him for
his arrogance. You are born of woman (a mortal). Why are you so arrogant? There are
many greater than you who have not done as you have. Hiram answered, "I am born of a
woman, but I live forever."
Hiram declared that he, like G-d, was sitting on the sea and in seven heavens and already
survived David and Solomon and twenty-one kings of Israel, ten prophets and ten high
priests, and "I am still here." The citation continues:
Hiram was filled with pride because he sent the cedars of Lebanon to build the Beth
HaMikdash.
G-d then said, "A mortal dares to believe he is a god because he furnished cedars for the
building of the Bet HaMikdash. I will destroy My house so that proper punishment may
come to him."
And so it was. After the destruction of the Temple, Nebuchadnezzar dethroned his
stepfather, Hiram, and every day, a piece was taken from his body and he died a
miserable death. The wonderful palace sunk into the earth, where it is preserved for the
pious in the future world.
Hiram is also credited with the reason for the death of humankind. In the Talmud Baba
Batra (75a) we read:
Rabbi Judah said in the name of Rab "G-d said to Hiram: When I created the world, I
looked and observed that you would rebel, thinking yourself a god. I therefore created
holes and apertures in men." And according to others he said: "I saw that you would rebel
and therefore decreed death over Adam the first person."
This is but a sampling of the Jewish material on Hiram.
King Solomon's Quarries

Israel J. Herman, MEComp
PFGP (1989), Supreme Grand Royal Arch
Chapter of the State of Israel
The cave opening is beneath the north wall of the

Old City of Jerusalem; close to the Damascus Gate.
From the entrance, the main path leads south for
nearly 225 meters (~740 ft) till it reaches the main
large cave called "The Freemasons Hall." From this
hall, it bears east, leading to the dripping spring and
the lowest place of the cave. The known area of the
cave is about 900 m (~10,000 square feet).
Royal Arch jewel

made of the stone "Melekeh" (Royal)
from King Solomon's Quarries.
Same type of stone with which
King Solomon's Temple was built.
The cave contains a number of different kinds of

rock. The main type being white massif limestone,
locally called "Melekeh," meaning "Royal." This
stone is beautiful for building, and although not too hard, it does not flake off. Very large
building blocks have been quarried from it. The opening of the cave consists of a denser
limestone, also white, locally called "Mizzi-helou," meaning "sweet" (that is "soft"). It is
very easily worked, but cannot be used in large blocks. Likewise, there is also ironcontaining limestones called "Mizzi-ahmar," meaning "red," and other harder stones, too
hard for cutting, called "Mizzi-Yehudi," meaning "Jewish."
One of the methods for hewing the stones was to carve broad slits along the rock face,
and to drive dry wooden wedges into them. Water was then poured over the dry wedges,
so causing them to swell. The resulting pressure then cracked the stone along the slits.
This primitive method of quarrying was quite effective, and traces of it can still be found
in the cave.
The cave-quarry is quite close to the Temple Mount, and even, large stones could have
been transported to the Temple construction site. Furthermore, it is known from the first
book of Kings that it was forbidden to use any iron tools in the actual 'on site'
construction of the Temple, nor was the sound of such permitted to be heard. This cave
would be the ideal place for quarrying and dressing the stones for the Temple, while
meeting with those requirements.
Josephus Flavius, in his book "Wars of the Jews" (against the Roman conquerors), refers
to the cave as the "Royal Caverns." The name originating, as mentioned previously, from
the "Melekeh" or "Royal" limestone quarried in it. This later led to their being called
"King Solomon's Quarries." It should be possible to prove whether the stones used in the
building of the Temple did actually come from these caves. At the moment, this is still an
unproven tradition. What is known is that the stone structure in the cave is identical with
that of stone remnants preserved from King Solomon's Temple.
This cave may really be King Solomon's quarries, anyway being a real quarry and in the
vicinity of the Temple Mount. This cave has special meaning for Freemasons in general,
and for Mark Master Masons and the Royal Arch in particular. Starting in the days of the
British Mandate, the cave was used for the ceremony of Mark Master Masons. This was
temporarily suspended between the years 1948-1968. The impressive ceremony of the
consecration of the Supreme Grand Royal Arch Chapter of the State of Israel was carried
out in the caves in the spring of 1969, and ever since then, the Mark degree has been
performed in the caves on the average of once a year.
The Bible, both in the second book of Kings and in Jeremiah, tells us that King Zedekiah
fled from the Chaldeans by night, by the way of the gate between the two walls, by the
King's garden. But eventually, the Chaldeans overtook him in the plains of Jericho.
Arising from this, the medieval commentators of the Bible, Radak and Rashi, mention the
following legend: "There was a cave from the palace of Zedekiah to the plain of Jericho
and he fled through the cave, and G-d caused a buck to walk on the roof of the cave and
the Chaldeans followed the buck. When they reached the cave opening in the plain of
Jericho, Zedekiah was emerging. They saw him and captured him." This is the reason that
the caves are also called "Zedekiah's Grotto." At the present time, the caves end soon
after the dripping spring. A legend says that these drops of water are the "tears" of King
Zedekiah, which he shed while trying to escape from the Chaldeans. No other exit than
the entrance opening is known today, let alone an underground route all the way to the
plains of Jericho.
In the 10th century, the present Damascus Gate of the Old City of Jerusalem was called
"the Gate of the Grotto." In the 15th century, the cave was used as a wool storehouse and
called "the Cotton Grotto."
The cave opening was sealed by the Turks in about 1542, while rebuilding the walls of
Jerusalem. The cave was accidentally rediscovered in the spring of 1854 by Bro. Dr.
Barclay, an American physician, while on a walk with his sons and dog. The dog, on a
fox's scent, started digging and entered the cave. Subsequently, Dr. Barclay explored the
cave and later it was reopened.
During the British Mandate, large stones were quarried from the rock in the cave and sent
to various countries to serve as cornerstones for newly erected Masonic Lodges.
Legends tell that when the Roman legions, under the command of Titus, placed Jerusalem
under siege, the priests of the Temple hid Holy Utensils and Instruments of the Temple
deep down the cave. If this is true, these treasures have yet to be discovered.
Bibliography
1.
2.
3.
4.
5.
6.
7.
8.
Jeremiah, 39:4-8; 52:7-8.

Ibid, Ibid. Rashi & Radak.
Kings I, 5:29; 6:35-38; 7:1.
Kings II, 25:4-5.
Josephus Flavius, Wars of the Jews, 4 sec. 2(147) p 827.
Barclay J.T., City of the Great King, pp 458-468 (1857).
Sachs I., King Solomon's Quarries, (1968?) & refs. therein.
Barkai S., Haboneh Hahofshi, XLIII(1-2), p 11.
The Consecration of the Grand Lodge of Israel

A Personal Memory
Joseph E.A. Salem
SGC of Honor Ad-Vitam, Supreme Council of the Scottish Rite for the State of
Israel
On 15th September 1953, I received a personal invitation from R.W.B. Max Silverstone,
to attend the Consecration and establishment of the Grand Lodge of Israel, to be held on
Tuesday, the 20th October 1953. For us, the Jews living abroad at the time, it was still
difficult to grasp that the State of Israel had become a reality, a "home for the Jewish
People", a millennial dream come true. Now, to crown it all, we would witness the
establishment of our own Grand Lodge. Despite the many difficulties I was facing at that
time, I decided that I must visit Israel for the first time, to be present at the Consecration
ceremonies. I was the only Brother coming from Rhodesia (today Zimbabwe),
representing my Constitution, the Grand East of the Netherlands in Rhodesia.
On Sunday 18th October, 1953, I arrived at Lod (Lydda) Airport, less than a tenth of its
present size, teeming with visitors from all quarters of the world. Being alone, I joined
the South African delegation, which arrived at the same time.
We were met by local Brethren, who extended to us a hearty welcome and took us by bus
to the King David Hotel in Jerusalem. I was welcomed there by R.W.B. Max Silverstone
and W.B. Asher Livitsky, whom I had met while serving in the British Army in Jerusalem
during World War II.
The foyer of the hotel was like a railway station, crowded with people, but the visitors
were made to feel at home by the generous efforts of the local Brethren. The Y.M.C.A.
hall across the street was like a beehive, with workers rushing to complete the
preparations before the meeting. When ready, the hall looked like an art gallery, with
many beautiful carpets adorning the walls
The atmosphere was generally electrified, tense with excitement, awaiting the
approaching event. The second delegation arrived from Scotland, headed by the Past
Grand Master, M.W.B. the Earl of Elgin and Kincardine, accompanied by his Grand
Secretary, R.W.B. Dr. Alexander Buchan, and several distinguished Brethren from
Glasgow, London, Leeds and other places in England, Wales Scotland and Ireland. Other
delegations were arriving hourly, including my Grand Master, M.W.B. Cornelius
Davidson, Grand East of the Netherlands. On the morning of Tuesday, the 20th October, a
small number of visiting and local Brethren were received by the President of the State of
Israel, Itshaq Ben-Zvi. M.W.B. the Earl of Elgin and Kincardine explained to the
President the purpose of his visit.
The consecration meeting was scheduled for 3 pm. The Masonic Temple prepared in the
Y.M.C.A. building was filled to capacity. Approximately 500 to 600 Brethren were
seated, in full regalia. At 3 o'clock, R.W.B. Dr. Alexander Buchan, acting in his capacity
as Consecrating Grand Director of Ceremonies, led the Consecrating Officers into the
Temple. B. Alec, as he was affectionately known to many Scottish Masons, was tall, slim,
and very dignified. He spoke with confidence and conviction, and his Scottish accent
added color and emphasis to his words.
As the Consecrating Grand Master was escorted to his throne in the East, one had to use
only a little imagination to picture the inauguration of the old Temple of King Solomon,
built only a few hundred yards to the east of where we stood. The entire ceremony was
most impressive and performed with utmost dignity and sincerity. The most moving part
came when the consecrating Grand Master stood up to read the Proclamation. It was a
solemn moment, the entire audience was hushed as the words were pronounced,
proclaiming the Grand Lodge, with full powers, rights and privileges, and all Grand
Lodges of the world in amity with the Grand Lodge of Scotland were entreated to grant
full recognition to the Grand Lodge of the State of Israel and acknowledge it as such.
"May the Blessings of the Most High rest upon and abide for ever with this Grand Lodge
and sanctify all its labors", concluded the Conesecrating Grand Master. There was a
moment of awed silence, and then a shiver ran through my spine, as the striking sound of
the shofar (ram's horn), blown by the Consecrating Grand Chaplain, R.W.B. Jacob Caspi,
brought tears to my eyes and those of many of the Brethren present. The Consecrating
Grand Master, assisted by his Officers, then went on to Install M.W.B. Shabtay Levy
(Mayor of Haifa) as the First Grand Master. Honorary Founder Members' jewels were
presented to many visiting and distinguished Brethren, heads of delegations. Then, the
Grand Lodge was closed in peace and harmony. Arab Brethren, members of Lodge
Jordan, Scottish Constitution, meeting in East Jerusalem, were anxious to send a message
of congratulations. However, the lack of communications between the two sections of the
divided city forced them to send a telegram to Scotland, from where it was relayed to
Israel. Their gesture was much appreciated and showed the strength of Masonic
principles.
At 8 pm, the festive banquet was held at the King David Hotel, graced by the presence of
the Minister for Foreign Affairs, Moshe Sharett, the Mayor of Jerusalem, and other
dignitaries. It was an outstanding festive occasion.
On Thursday, the 22nd October, I boarded my plane to return to Rhodesia, happy to have
participated in this historic Masonic event and grateful to all the Brethren who labored
diligently to make our visit pleasant and memorable. I would like particularly to record
my gratitude to B. Max Silverstone, Asher Livitsky, and Jacob Caspi.
http://www.geocities.com/Athens/Forum/9991/memory.html
The Ten Sefirot of the World of Atzilut

Errol D. Feldman, 33
"Atzilut" (ahtseeloot, 'Emanation'), "Beriah" (breeah, 'Creation'), "Yetzirah" (yehtseerah,

'Formation'), and "Asiyah" "" (A'hseeyah, 'action') are the four worlds ("Arba'ah Olamot,"
ahrba'ah ohlahmoht) that emerge out of G-d's infinite light and culminate in our finite,
physical, and material universe. Atzilut is the first and highest of the four worlds.
The Ten Sefirot (Sfeeroht, 'Countings' or 'Divine Emanations') of the World of Atzilut and
of the other worlds, is a fundament of the Kabbalah.
All the worlds are both created and conducted by means of the Sefirot, the emanations by
which the various attributes of Divinity become manifest. Thus we find in the discourse
beginning Patah Eliyahu, (1) "You are He Who has brought forth ten 'garments', and we
call them ten Sefirot, through which to direct hidden worlds which are not revealed, and
revealed worlds."
The Ten Sefirot demonstrate both G-d's infinite power ("Ko-ah HaBli-Gvul," koh-ah'
hah-blee-gvool) and His finite power ("Ko-ah HaGvul," koh-ah' hah-gvool) ). For, as is
pointed out by the author of Avodat HaKodesh, (2) "The Or Ein Sof ('the [infinite] Ein
Sof-light') is Shlemutha DeKula ('the completeness of everything,' or: 'the most complete
entity of all'): hence, just as He has infinite power, so too does He have finite power. For
if you were to say that He possesses infinite power but lacks finite power then you
minimize His completeness - and He is the most complete entity of all."
It is within the Sefirot that infinity and the finite first coalesce, as it were, in order for
worlds to be created and directed. For the Sefirot are composed of both "orot" (ohroht,
'lights') and "kelim" (kehleem, 'vessels').
The orot of the Sefirot are simple and formless. Since they are not limited by specific
characteristics (such as Hochmah or Hesed - Wisdom or Understanding), they reflect Gd's infinite power as revealed within the Sefirot.
The kelim, by contrast, do have specific characteristics, and thereby reveal G-d's power
of limitation and finitude. It is thus through the Sefirot that the Ein Sof-light, which is by
definition infinite, creates and conducts the finite worlds.
Since both the orot and the kelim which together comprise the Sefirot are utterly united
with the Ein Sof-light, for (3) "He and His orot are One; He and His kelim are One," it is
possible for the worlds to be created and animated by the Ein Sof and still be finite - for,
as explained above, the Sefirot are infused with a capability for finitude.
The garbing of the Ein Sof-light within the Sefirot is known as "man," as in the verse, (4)
"And upon the likeness of the throne there was a likeness of man," for "man" denotes a
visage comprising ten Sefirot.
The Kabbalah deals mainly with the Sefirot as they exist in the Supernal worlds, as in the
World of Atzilut. In addition to the above, Hassidut gives closer attention to the Sefirot
insofar as they appear as the ten corresponding faculties of one's soul, which derive and
evolve from them. (5) Thus, on the one hand, the middah (the mortal attribute or spiritual
emotion) of Hesed, for example, derives from the Supernal Sefirah of Hesed, and so on.
But conversely, too, when one utilizes the ten soul-powers within him in his divine
service here below, he is able to affect their source, the Sefirot of the higher worlds.
The knowledge and understanding of the Ten Sefirot Above as well as the knowledge of
the evolvement of the worlds, is in itself "a great and lofty mitzvah," as the Alter Rebbe
writes below in Kuntres Acharon. (6) This understanding leads to a love and fear of G-d,
which are the source and root that motivate the performance of all mitzvot, as explained
in Likkutei Torah. (7) Moreover, a comprehension of the Sefirot and their corresponding
soul-powers inspires one's spiritual service with vitality, and elevates it.]
"To understand the allegory and metaphor, the words of the wise and their riddles, (8)
with respect to the Sefirot:
[The commentaries note that "allegory and metaphor" refers to the Written Torah, which
includes allegorical passages which are true at both the allusive and the literal levels. An
example would be, (9) "Seek life with the woman whom you love." Although in this
context "woman" is a metaphor for the wisdom of the Torah, the verse retains its simple
meaning as well.
The commentaries note further that "the words of the wise and their riddles" refers to the
Oral Torah: "the words of the wise" refers to those things that are revealed to all, while
"their riddles" refers to those things which need to be revealed and solved.
It is known (10) "throughout the land" from the mouth of heavenly saints, may their souls
rest in Eden, enabling us to somewhat comprehend the verse, (11) "And from my flesh
shall I behold G-d," that [this verse] speaks of a partial understanding of G-d's blessed
Divinity from [a consideration of] the soul which is vested in the flesh of man.
[This refers only to the dimension of the soul that animates the body, the essence of the
soul, like the spirituality that transcends this world at large, remains incomprehensible to
man.]
This [correspondence between the soul and its Creator] accords with the teaching of our
Sages, (12) of blessed memory, on the verse, (13) Give praise, my soul, [to G-d]: "Just as
the Holy One, blessed be He, [permeates the world,] so does the soul [permeate the
body]."
[Since the Sages go on to enumerate other similarities between the soul and G-d, it is
clear that from the soul we are able to catch a glimpse of things as they exist Above.
But how, indeed, can we possibly compare the soul to G-d?
As written in the Zohar: The soul derives from the innermost aspect of G-dliness, thus
sharing characteristics with the Supernal Sefirot and with Divinity itself. We are therefore
able to understand G-dliness through the analogy of the soul.
[This correspondence likewise] accords with the teaching of the Zohar (14) on the verse,
(15) "And He blew into his nostrils a soul of life": "He who blows, blows from within
him," [i.e., from his inwardness and his innermost being.
Unlike speech, which utilizes only the external aspect of the speaker's breath, blowing
emits the innermost breath. Thus, when Scripture states that "He blew into his nostrils a
soul of life," it means to indicate that the soul derives from the innermost aspects of Gdliness, as explained in Iggeret HaTeshuvah, ch. 4.]
For even a "Nefesh" (nehfehsh) [i.e., a soul of the lowest grade] of Asiyah [i.e., the lowest
world] derives from the union of Za [the initials of Ze-er Anpin, i.e., the bracket of six
masculine middot, or emotive attributes] with nukva [i.e., the feminine attribute called
Malchut] of Asiyah, [i.e., a Nefesh in the World of Asiyah is born of the union of the
above masculine and feminine middot (this union being called the yihud (or zivug) of
zun, which is an acronym for za venukva], and of [the union of] their Mohin [i.e.,
HaBaD, an acronym for the intellective soul-faculties of Hochmah, Binah, and Daat,
together constituting the Mohin of Za-and-nukva in the World of Asiyah], which are the
Hayah and Neshamah of Za-and-nukva.
[Foreshadowing the above-mentioned union at the level of the lower (emotive) Sefirot,
the union which first brings a Nefesh to the stage of potential creation is that which takes
place at the level of the higher (intellective) Sefirot. The two partners to this union are the
soul-level called "Hayah" (h'ahyah), representing the level of Hochmah (16) (the
masculine element), and the soul-level called "Neshamah" (nehshahmah), representing
the level of Binah (17) (the feminine element).
Thus, even a soul that is merely of the level called Nefesh comprises all the Sefirot of the
World of Asiyah - Hochmah, Binah, Za (the six emotive attributes), and nukva
(Malchut).]
These, in turn, are the external aspect of the kelim of Za-and-nukva of Atzilut.
[For the kelim of Za-and-nukva of Atzilut illuminate and are infused within the Sefirot of
the World of Asiyah. (18) The Sefirot of Asiyah are thus the external aspect of the kelim
of Za-and-nukva of Atzilut.]
And they [the kelim of Atzilut] are truly Divine, for in them radiates the [infinite] Ein
Sof-light, which is vested and concealed in the Hochmah of Atzilut, [for reasons
explained in the Alter Rebbe's Note to ch. 35; indeed, the infinite light vested in
Hochmah illuminates all the kelim of the Sefirot of Atzilut: (19) "The Supernal Father
'nests' in Atzilut,"] and "He [the infinite Ein Sof-light] and His kelim are one in Atzilut."
[Since the Sefirot of Atzilut are the internal aspect of the Sefirot of Asiyah, the infinite
Ein Sof-light is thus vested within the Sefirot of Asiyah.]
Hence, [since the soul derives from these Sefirot], it follows that the [infinite] Ein Soflight radiates in the soul of man as well, vested and concealed in the light of its Hochmah,
in order to animate man.
And from it [the soul], man is enabled to understand something of the Supernal Sefirot,
for they all radiate in his soul, which comprises them.
[Since the soul derives from the Ten Sefirot and hence comprises ten corresponding
faculties, man can arrive at an understanding of the Supernal Sefirot through
contemplating the dynamics within his own soul.
The Sefirot are, however, infinitely higher than the corresponding faculties within the
soul. Indeed, even the Patriarch Abraham's attribute of Hesed could in no way compare to
the Hesed of the Sefirot, notwithstanding the fact that Abraham was considered a
"chariot" to G-d, (20) i.e., a self-effacing vehicle with no direction or desire other than
that of his Rider.]
But it is necessary to state first what I heard from my master, R. Dov Ber, the Maggid of
Mezritch, peace be to him, on the verse, (21) "And I am dust and ashes." Our father
Abraham, peace be to him, said this of the illumination from his soul which radiated in
his body from the light of the Supreme Hesed.
And that is his attribute: the attribute of "ahavah rabbah" (ahahvah rahbah,
'magnanimous love'), that derived from the parent Sefirah called Hesed of Atzilut, for he
loved (an alternative reading: "with which he loved") the Holy One, blessed be He, with a
love so great and sublime, that he became a chariot unto the Holy One, blessed be He.
[Abraham's degree of nullification to G-d was that of a vehicle to its driver, having no
independent will whatever. This is even greater than the subservience of a slave to his
master, for the slave retains a will of his own.]
Now one might possibly assume that the type of Hesed and love as it exists above in the
Supernal Sefirot is of a similar nature to the attribute of abundant love [exemplified by]
our father Abraham, peace be to him, though surpassing it infinitely.
For it is known of the Supernal middot ("attributes"), that [though their mode of
emanation is finite,] they themselves are essentially without end or limit, because the
[infinite] Ein Sof-light actually radiates and is vested within them, and "He and his
middot [i.e., the kelim of the Sefirot] are One";] i.e., just as He is infinite, so too are they.]
As regards the soul of man, however, which is vested in corporeality, [in man's body,] its
attributes are finite and limited.
[Thus, to revert to the above example, it is abundantly clear that the Supernal Sefirah of
Hesed is infinitely loftier and more wondrous than its worldly counterpart - the attribute
of Hesed and love in Abraham's soul, which was vested within his body.]
Nevertheless, one might possibly assume that its attributes are of the same type as the
Supernal attributes.
The Supernal Sefirah of Hesed is infinitely higher than Abraham's attribute of love in this
world. Now, in order to negate a comparison from any perspective whatever; Abraham's
attribute of love is infinitely lower than the Supernal Sefirah of Hesed.]
This is why he said, "I am dust and ashes," that is, like ashes, which are the essence and
substance of the burned wood; for [the wood] was previously composed of the four basic
elements - Fire, Air, Water, and Earth, [of which all matter is compounded,] (22) and the
three elements of Fire, Water, and Air passed away and were consumed in the smoke that
came into being through their combination, as is known.
As to the fourth element of the wood, namely its component of Earth, which goes
downward, [and does not ascend with the smoke,] and over which the fire has no
dominion, it is this that remains in existence, and constitutes the ashes.
Now the whole of the essence of the wood, with its tangible substantiality, [which does
not result from the Fire, Water, and Air within it,] its matter, and its form in terms of
length, width and density, which were visible to the eye before it was burned, derived
basically from the element of Earth within it, except that the Fire, Water, and Air were
also compounded in it.
For Earth is the most material of them all, of all the elements, having [dimensions of]
length, width and density, which is not the case with Fire and Air. And even Water, [that
does contain these dimensions,] appears only sparingly in wood.
Thus, as to all the dimensions [in wood] of length, width and density, (23) "All is of the
earth, and all returns to earth," i.e., to the ashes that remain after the Fire, Water and Air
have been separated from it.
[Thus, the ash that remains is what was formerly the essence of the wood.] Now, just as
there is neither a quantitative nor a qualitative resemblance or proportion between [on the
one hand] the ashes and [on the other hand] the essence of the tree which, before being
burned, had sizeable dimensions of length, width and density, even though it [the wood]
is its very essence and substance, and from it [the wood] did it [the ash] come into being,
precisely so, metaphorically speaking, did our father Abraham, peace be to him, speak of
his distinctive attribute, the attribute of kindness and love, which radiated within him and
was vested in his body.
For though it was this very attribute of the love and Supreme Hesed of Atzilut that
radiated in his soul, which was a chariot to [the will of] heaven, nevertheless, as it
descended downwards to vest itself in the body, by means of the evolution of the worlds
from one level to another, by means of many contractions, there was no semblance or
proportion between the essence of the light of the love that radiated within him, and the
essence of the light of the love and Supreme Hesed of Atzilut, except of the sort of
proportion and semblance that exists [metaphorically speaking] between the essence of
the element of Earth which became ashes, and its essence and quality in its original state
as a tree, (24) "pleasant to the sight and good for food."
Indeed, [the incomparability of Abraham's Hesed and the Hesed of Atzilut] exceeds [the
incomparability of the ash and the tree] by thousands of degrees of separation.
Nevertheless, the Torah speaks in human phraseology, by way of allegory and metaphor;
[hence its use of the analogy of the tree, despite its inherent disproportion.
Surely, then, the attributes and soul-powers of an ordinary person in this world bear
absolutely no comparable relation to the Sefirot from which they derive. Nonetheless,
since his soul-powers do after all derive from the Sefirot and are illuminated by them, he
can attain some degree of understanding of G-dliness from that dimension of the soul that
animates his body. And this is the meaning of the verse, "From my flesh shall I behold Gd."
Now, as regards the totality of the Ten Sefirot [as they appear] in the soul of man, It is
known to all (25) that the emotive attributes divide into seven general categories, (26)
and each of the particular attributes in man derives from one of these seven attributes.
For they are the root of all the attributes and their generality, namely: the attribute of
Hesed ["lovingkindness", [which is a thrust] to diffuse benevolence [to all] without limit;
the attribute of Gevurah ["stern limitation and contraction", [which seeks] to restrain such
a degree of diffusion, or to withhold diffusion altogether (27) [from certain individuals];
and the attribute of Rahamim ["compassion", [which seeks] to pity a person to whom
compassion is appropriate (28) [and to extend benevolence to him as well, although he
may be unworthy of it.]
[Rahamim] is the mediating attribute between Gevurah and Hesed, the latter of which
would diffuse benevolence to all, even to a person to whom compassion is not at all
appropriate, (28) inasmuch as he lacks nothing and is in no state of trouble whatever. (29)
[Because the attribute of Hesed is unlimited it desires to benefit even someone who lacks
nothing. The attribute of Rahamim, by contrast, being also compounded of Gevurah, will
not seek to diffuse indiscriminately. At the same time, Rahamim pleads the cause of any
individual who is in a pitiable state, however unworthy he may be.]
Because [the attribute of Rahamim] is the mediating attribute, it is called Tiferet

["beauty"], by analogy with beautiful garments which are (30) dyed with many colors
blended (31) in a way that gives rise to beauty and decoration.
To a garment dyed in one color, however, one cannot apply the term Tiferet, [which
implies the beauty of harmony. And since the attribute of Rahamim is compounded of
Hesed and Gevurah, the term Tiferet is appropriate.]
Afterwards, [once the attribute of either Hesed, Gevurah or Tiferet is aroused to dispense
benevolence], as the diffusion is realized, that is, at the time of the actual diffusion, it is
necessary to deliberate how to diffuse in such a way that the recipient will be able to
absorb the effusion. (32)
For example, when one wishes - [and this is a powerful desire] - to convey and teach an
intellectual subject to his son: If he will tell it to him in its totality, just as it appears in his
own mind, the son will be unable to understand and to absorb it.
[This could happen either (a) because the concept as understood by the father is too
abstract and subtle for the son, and needs to be lent a more tangible garb, such as a
parable; or (b) because the concept is too comprehensive and too diverse, and needs to be
broken down into digestible segments, only some of which will be presented to the son.]
Rather, one needs to arrange [it] for him in a different order and context, [such as by
providing an example from an alternative context] "every word fitly spoken," (33)
[presenting first one side of the issue at hand and then the other,] little by little, [a little of
the concept at a time.
The concept thus needs to contracted with regard to its "length", by lowering its stature
until it is within the grasp of the recipient, and with regard to its "breadth", by reducing
its manifold details to match the capacity of the son or student.]
This deliberation, [regarding how best to present the concept], is referred to [by the
terms] Netzah and Hod. These [attributes] are (34) "the kidneys that advise," [in a manner
similar to their physical counterpart,] and they are also [in spiritual terms] the two
testicles that prepare the spermatozoa, (35) [Like their physical counterpart, the attributes
of Netzah and Hod adapt the effusion of the concept.] i.e., the drop that issues from the
brain. (36)
That is, [they adapt] an intellectual subject deriving from the father's mind in such a way
that it will not issue unmodified, i.e., as a very subtle concept in his brain and intellect,
but that it change somewhat from the subtlety of his intelligence and become a somewhat
less subtle concept, so that the son will be able to absorb [it] in his mind and
understanding.
This is truly analogous to the seminal drop which descends from the brain; it is extremely
tenuous, and, through the kidneys and the two testicles, it becomes truly concrete and
corporeal. [This process parallels the progressive concretization of a concept, as it

descends to match the capacity of the recipient.
There is yet another function of the attributes of Netzah and Hod, separating a concept
into its various components.
Netzah and Hod are also referred to as "grinders" and "millstones", because they "grind
the mannah for the righteous," (37) [like the heaven which is named [Shehakim] for it
"grinds [Shohakim] the mannah for the righteous."]
Just as, by way of example, a person who grinds [wheat] (38) with millstones crumbles it
into very fine parts, so too does the father need to taper the insight or the intellectual
subject he wishes to convey to his son, and to divide them into many parts, relating
[them] to him gradually, with devices and discernment.
[Dividing a concept in this way so as to be able to determine what should be presented
and what should be withheld is a contraction of the concept's depth. Thus, Netzah and
Hod serve to contract its length, breadth, and depth - the concept in all its dimensions.]
The category of Netzah also comprises prevailing (39) and standing up against anything,
from within or from without, that withholds from his son the transmission of beneficial
influence or learning.
"From within" means firmly resisting the attribute of Gevurah and "tzimtzum"
(tseemtsoom) within the father himself, for it arouses [within his will] contentions against
his son, arguing that he is not yet fit for this [profound knowledge].
[There now follows a parenthetical note in the text which states:]
(A note in the manuscripts: Omission.)
[I.e., according to some of the manuscripts which were compared to the previous printed
editions of Iggeret HaKodesh when the current edition was being prepared for
publication, (40) there is an omission here in the text.
The Rebbe Shlita notes that prevailing over influences "from without" is even more
important to explain than prevailing over influences "from within." The fact that this
explanation is lacking points to an omission in the text.
In addition: According to the translation offered above that "The category of Netzah also
comprises ...," there is nothing amiss in the Alter Rebbe's failure to explain a
corresponding aspect within Hod, for Hod comprises no such corresponding aspect .
However, the translation may also be rendered: "In general, the category of Netzah also
entails ..." If this is indeed the proper rendition, then the question arises, why was there
no corresponding statement as to the general function of Hod? Its absence likewise
demonstrates that there is an omission in the text.
The category of Yesod is, by way of example, the bond by which the father binds his
intellect to the intellect of his son while teaching him with love and willingness, for he
wishes his son to understand.
Without this [bond], even if the son would hear the very same words from the mouth of
his father [(41) as he speaks and studies to himself], he would not understand [them] as
well as now, when his father binds his intellect to him and speaks with him face to face
(42) with love and desire, because he desires very much that his son understand.
[The father does not merely want to enlighten his son; his desire stemming from Yesod is
powerful because it is driven by pleasure.]
{(41) In the holy handwriting of the Tzemah Tzedek, of blessed memory, (in the
discourse entitled Ki Yedaativ, sec. 13, (43) where this passage is quoted,) the above
words ("as he speaks and studies to himself") are not to be found.}
[The reason for this omission: Not only is there a difference between (a) what the son
passively absorbs when he hears his father studying independently, and (b) what he
absorbs when his father actively teaches him; but even when the father is actually
teaching, the presence or absence of the quality of Yesod will determine whether or not
his son's mind will be ignited by the fire of his own desire to communicate.]
And the greater the desire and delight of the father, the greater is the influence and the
learning, (44) because then the son is able to absorb more and the father communicates
more, [proportionally].
For through the desire and delight, and with a contented disposition, his own insight is
heightened and amplified, so that he can bestow enlightenment upon his son and teach
him.
( (45) This parallels, to draw a metaphor from [the attribute of Yesod in] the sphere of the
truly physical, the profusion of spermatozoa that results from heightened desire and
delight, through which much is elicited from the brain, [which is its source].
This is why the Kabbalists, [seeking to illustrate the imparting of knowledge out of a
sense of pleasure], used the analogy of a physical union, [for there are a number of
similarities between these two expressions of the attribute of Yesod], as will be explained.
) (46)
Now, these emotive attributes - [those involved in imparting enlightenment, and the like]
- are the external aspects of the soul.
Within them are vested the inner attributes, [which bring about the external attributes
involved in the actual imparting of knowledge,] i.e., the faculties of love and awe, and so
on.
This may be compared to the case of a father who bestows enlightenment upon his son
because of his love for him, [The internal aspect of the attribute involved is love and its
external aspect is kindness.] and withholds his influence because of his dread and fear
lest [his son] come to some downfall, heaven forfend.
[The father's fear and dread are thus the internal aspect of his Gevurah, the attribute that
completely or partially witholds the flow of instruction.
The remaining emotive attributes are all offshoots of love and fear (as explained in Part I,
ch. 3, above), and accordingly they too possess internal and external aspects.
The source and root of these internal and external emotive attributes, is the HaBaD - [an
acronym for the intellectual faculties of Hochmah, Binah, and Daat] - of one's soul, for a
person's emotive traits are in proportion to his intellect.
This is empirically evident; with a child, for example, whose HaBaD are in a state of
pettiness, all his emotive traits, too, relate to insignificant things, [and as he matures in
age and understanding, his emotive traits correspondingly aspire to worthier goals.]
With adults, too, [the emotive traits develop in proportion to the intellect, for (47)
"According to his intelligence is a man praised."
[Since the term "man" (Ish) (eesh,) is an appelative for the emotive traits (cf. the verse,
(48) "As is a man, so is his Gevurah"), the previously quoted verse is teaching us that a
person's emotive traits are praiseworthy in proportion to the stature of his HaBaD.
For the extent of his love and kindness corresponds to the extent of his wisdom, and all
his other internal and external traits likewise have their source in his HaBaD.
Most important to the development of the spiritual emotions is one's Daat, which derives
from one's Hochmah and Binah.
[A thinker first grasps the essence of a concept through the seminal flash of illumination
afforded by his faculty of Hochmah; he next understands it fully by means of the analysis
and amplification which are the function of his faculty of Binah; ultimately, he must
immerse himself in concentration on the concept, binding and unifying himself with it to
the point that - beyond mere intellective comprehension - he also senses and experiences
it with his faculty of Daat.
It is this faculty that is critical to the development of his middot, such as the spiritual
emotions of love and awe of G-d, for Daat provides them with their substance and
vitality, as explained in Part I, ch. 3.]
This is readily observable, for the differences between the emotive traits of various
people corresponds to the differences in their respective degrees of Daat.
Now all this - [the above-mentioned effect of the emotive traits upon the resultant
teaching or influence] - is only by way of allegory, [and does not provide a completely
true picture of the Sefirot as they exist within man's soul], for all this applies to the
rational soul, which is the lower one in man, and derives from "kelipat nogah" (kleepaht
nohgah).
[This "lower soul" naturally inclines to "lower" (i.e., corporeal) matters, so that even its
intellect goes only as far as understanding the composition and so on, of mundane things.
For although the kelipah which is the source of this soul is kelipat nogah, a kelipah whose
darkness is relieved by a ray of good, nevertheless it is wholly bound up with mundanity.]
But in true fact, with regard to [the Sefirot in] the higher, divine soul, which is a "part of
G-d above," (49) all the internal and external attributes are [directed] to G-d alone: [the
divine soul is concerned with spiritual things alone, so that both its (internal) love and
(external) Hesed are concentrated purely on G-dliness.]
For because of one's love of G-d and because of one's great desire to cleave unto Him, he
desires [with all his being to practice] Hesed, in order to cleave to His attributes.
This accords with the teaching of our Sages, of blessed memory, on the verse, (50) "And
to cleave unto Him": "Cleave unto His attributes." (51)
[Just as G-d is compassionate so should mortal man be compassionate; just as G-d has an
innate desire to practice kindness, so should a person's inner desire to practice kindness
be motivated by a desire to cleave to G-d.
As to the attribute of Hesed, then, both its internal aspect (love) and its external aspect
(kindness) are directly purely to G-dly things.]
It is likewise with the attribute of Gevurah, [whose internal aspect is fear; it, too, is
experienced only for G-dly causes:] for example, to punish and chastise the wicked with
the punishments of the Torah; and also, to prevail over one's [evil] inclination and to (52)
"Sanctify himself in that which is permitted to him," and to (53) put up a fence and a
hedge around the Torah, because of the dread and fear of G-d, lest he might come to sin,
heaven forfend.
[In order to ensure that he will not come to sin, a person may thus choose to sanctify
himself and refrain from (54) "one hundred portals of the permissible, so as not to
transgress in one portal of the prohibited."
To summarize the above conclusions regarding the first two of the seven middot, or
spiritual emotions: Not only is a man's attribute of Hesed directed to G-dly matters, but
so too is his attribute of Gevurah - both in its internal aspect, viz., the fear of G-d, and in
its external manifestations in his rigorous observance of the Torah and its mitzvot.]
Likewise, [by exercising the attribute of Tiferet (lit., "beauty"), a man seeks] to glorify Gd and His Torah in all ways possible, [such as by possessing a beautiful sefer Torah,
beautiful tefillin and the like,] and to cleave to His praises [by praising G-d] with all the
faculties of his soul: that is, by intellectual and thoughtful meditation [on the greatness of
G-d, which blossoms into the singing of His praises;] and likewise when he speaks, [his
praises are not empty words, but grow out of his preparatory meditation.
"Praising G-d with all the faculties of his soul" thus means that the worshiper utilizes his
intellect and emotions as well as all three "garments" of his soul (i.e., the soul's media of
self-expression), viz., thought, speech and action (for speech constitutes (55) "miniaction"). Alternatively, "praising G-d with all the faculties of his soul" may mean: all
those aspects of the soul that relate to praise, i.e., intellect, thought, and speech.]
Likewise, [by exercising the attribute of Netzah, a man seeks] to prevail triumphantly
against anything that would restrain [him] from the service of G-d and from cleaving unto
Him, and against anything that would restrain [the state of revelation in which] (56) the
entire earth is filled with the glory of G-d, like the wars for G-d fought by King David,
peace to him, [which derived from his attribute of Netzah.]
Likewise, [by exercising the attribute of Hod,] (57) [which implies self-abnegation, and
acknowledging the transcendence of that which defies his mortal understanding, a man
seeks] to prostrate himself and to [self-effacingly] praise G-d Who animates and creates
everything, and before Whom everything is essentially non-existent and esteemed as truly
nothing and null.
Though we cannot apprehend just how everything is truly as null before Him,
nevertheless, we acknowledge and genuinely concede that in absolute truth such is the
case.
[From the very depths of his soul one acknowledges that G-d's "Supernal Daat" and
knowledge that everything is essentially non-existent before Him is true, and that the
mortal understanding of our "inferior Daat" - that creation does indeed exist, except that it
is nullified to Him - results from the limited compass of our earthbound perspective. (58)
This acknowledgement results from the self-abnegation expressed by the attribute of
Hod.]
This [attribute] also includes the expression of gratitude to G-d for all the favors that He
has bestowed upon us, so that [we] should not be ungrateful, G-d forbid.
This [attribute of Hod] also includes the offering of thanks to G-d for all His praiseworthy
[deeds], and His attributes and His workings in the emanation and creation of the upper
and lower worlds, for they are praiseworthy to no end, (59) and are becoming and
befitting Him, blessed and exalted be He.
The term [Hod is here to be understood] as in the phrase, (60) Hod vehadar ["majesty and
splendor"]. And likewise [engaged in one's divine service is] the attribute of [Yesod - lit.,
"foundation"], as in the phrase], (61) "The tzaddik is the foundation of the world."
[In the above analogy, it was by means of the attribute of Yesod that the father
communicated with his son and disciple through bonds of desire and pleasure. So, too, in
the realm of divine service, the attribute of Yesod involves cleaving to G-d with intense
desire and pleasure,] so that one's soul is bound up with G-d, the Fountain-head of Life,
cleaving to Him with an attachment and a desire, out of a wondrous love and delight, [all
of which are expressions of the attribute of Yesod.]
And as for the [divine soul's] attribute of Malchut, [the worshiper seeks thereby] to accept
upon himself the yoke of G-d's sovereignty and of His service, like the service of any
servant to his master, i.e., out of awe and fear.
Now, the source and root of all the attributes are in the HaBaD. That is: Hochmah is the
source of the intellect which apprehends G-d and His wisdom, His greatness, and the holy
attributes wherewith He conducts and animates all the higher and lower worlds;
Binah is the contemplation of this apprehension [of G-d's greatness and His holy
attributes] in the length, breadth, and depth of one's understanding, in order (62) "to
understand [or deduce] one matter out of another, (63) and from this apprehension to
beget its offspring, which are the attributes of love and awe,
[The "length" of a particular concept - in this case, the greatness of the Creator - entails
drawing it down from its lofty abstraction (by way of a parable, for example) to a level of
intelligibility. The "breadth" of the concept refers to the multitudinous components and
ramifications that await one's mastery. Its "depth" refers to the challenge of plumbing its
seemingly limitless profundity.
The thinker's understanding of the greatness of G-d gives birth to emotions - a love and a
fear of Him.] And the other attributes born in the divine soul which contemplates and
meditates upon G-d's greatness, as to how (64) "His greatness is unfathomable."
One aspect of G-d's greatness is such that the divine soul, when contemplating it, is
overwhelmed by a fear and dread. This is yirah tataah ["the lower level of fear"], which is
an aspect of Malchut.
There is another aspect of the greatness of G-d from [the contemplation of] which derives
yirah ilaah ["the superior level of fear"], in which one is awed out of bashfulness.
There is also an aspect [of G-d's greatness] from [the contemplation of] which derives
ahavah rabbah ["the great love"], and still another aspect [of G-d's greatness], from [the
contemplation of] which derives ahavah zutta ["the lesser love". All these levels of
ahavah and yirah are internal emotive attributes that are fathered by HaBaD.]
The same applies to the external attributes, i.e., Hesed and so on; [they, too, emanate
from HaBaD.]
Now, the faculty of Daat must be vested within all these [emotive attributes], for it
represents the bond with which the soul is bound and embedded in this apprehension as it
apprehends some aspect of G-d's greatness, from which one of these attributes is born
within it.
[Once the soul has apprehended some aspect of G-d's greatness it must bind itself to this
comprehension through the faculty of Daat.]
For by a momentary removal of Daat from this apprehension, the emotion born of it is
also withdrawn from its [prior] state of manifestation in the soul [back] into concealment
[within the soul], to exist there in potentia but not in actuality.
[It is the faculty of Daat - a prolonged and constant involvement in the subject being
contemplated - that reveals and actualizes the emotive experience of love or fear.]
That is why the term Daat is applied to coition, (65) for it signifies a bond [that results in
issue, just as out of Daat are born the emotions.]
This is the faculty of Daat Tahton, the lower level of Daat, which extends into the
attributes and vests itself in them to animate and sustain them.
There is also a faculty of Daat Elyon, a superior level of Daat, through which the source
of the intellect that apprehends the profundity of a concept is bound and connected [to it]
- like a point or a flash of lightning that flashes over one's mind - so that [the concept]
will extend downward.
The profundity of the apprehended concept will thereby come to be understood with
extensive clarification, in length and breadth, this stage being the function of the faculty
of Binah, which is known as rehovot hanahar [lit., "the expanses of the river"], as will be
explained in its place. (66)
[The faculty of Daat Elyon unifies Hochmah with Binah. For Hochmah is the intuitive
flash of illumination that would vanish as quickly as it appeared, if it were not anchored
by Daat in the comprehension of Binah, whereby this seminal point assumes length and
breadth.
Hochmah is thus likened to a wellspring whose waters issue forth drop by drop, while
Binah is likened to a broad and deep river. It is the function of Daat Elyon to draw the
wellsprings of Hochmah into the river of Binah.
The function of Daat Tahton, by contrast, is that of binding the intellective faculties of
HaBaD with their resultant emotions, so that one's intellectual activity will illuminate
them, and provide them with vitality and continuity.
In summary, this discourse demonstrates how all the ten faculties of the divine soul
engage in an ongoing relationship with their G-dly source. Indeed, to recall the Alter
Rebbe's opening lines, an understanding of this dynamic within oneself, enables one to
experience the truth of the verse, "From my flesh shall I behold G-d," and to gain some
measure of understanding of the Supernal Sefirot.]
Footnotes
1. Introduction II to Tikkunei Zohar, reproduced in Siddur Tehillat HaShem, pp. 125-6.
2. Part I, beginning of ch. 8.
3. Introduction to Tikkunei Zohar, p. 3b; Etz Hayim, Shaar 47, ch. 2 et al.; and see
Epistle 20, below.
4. Yehezkel (Ezekiel) 1:26.
5. See Tanya, Part I, ch. 3.
6. P. 156b.
7. Discourse entitled Lo Tashbit.
8. Mishlei (Proverbs) 1:6.
9. Kohelet (Ecclesiastes) 9:9.
10. Cf. Yeshayahu (Isaiah) 12:5.
11. Iyov (Job) 19:26.
12. Berachot 10a.
13. Tehillim (Psalms) 103:1.
14. Quoted above - in Part I, beginning of ch. 2, and in Part III (Iggeret HaTeshuvah), ch.
4 - in the name of the Zohar.
15. Bereishit (Genesis) 2:7.
16. This connection is hinted at in the phrase, "HaHochma Tehaye," Kohelet
(Ecclesiastes) 7:12.
17. For this connection, cf. the phrase, "Nishmat Sha-kai Tevinem," Iyov (Job) 32:8.
18. See Etz Hayim, Shaar 47, ch. 2.
19. Tikkunei Zohar, Tikkun 6.
20. Bereishit Rabbah 47:8, et al.; explained in Tanya, Part I, chs. 18, 23 et al.
22. Rambam (Maimonides), Hilchot Yesodei HaTorah, beginning of ch. 4.
23. Cf. Kohelet (Ecclesiastes) 3:20.
25. An alternative reading, which does not appear in the ms. versions: "It is known, in a
general way, ..."
26. The Alter Rebbe first deals with the seven middot, or emotive attributes, and towards
the end of this letter proceeds to explain the three intellective attributes which give birth
to them. (See the passage below that begins, "Having dealt with the middot ...")
27. In place of Klall ("altogether"), an alternative reading has Kol Ikar, which is a more
emphatic phrase.
28. The word Lashon, which appears in the Hebrew text before Rahmanut
("compassion"), is left untranslated for, as the Rebbe Shlita notes, it is evidently a
superfluous interpolation.
29. Note of the Rebbe Shlita: This is a departure from the usual explanation - that Hesed
extends its benevolence even to an individual whom the attribute of compassion would
disqualify (despite his need), or to an individual whom one should not pity.
30. The corresponding Hebrew phrase, whose singular form is apparently anomalous, is
rendered in the plural in one of the early editions of this letter (Lemberg, 1860).
31. An alternative reading, which does not appear in the ms. versions, interpolates the
word Bo after Meuravim; the meaning of the sentence is virtually unaffected.
32. Note of the Rebbe Shlita: This is [the function of the attributes of] Malchut and
Yesod, as will soon be explained.
34. Berachot 61a.
35. Zohar III, 296a.
36. Cf. Tanya, Part I, ch. 2.
37. Note of the Rebbe Shlita: As above, conclusion of Shaar HaYihud VehaEmunah,
quoting Hagigah 12b.
38. Brackets are in the original text.
39. The Hebrew root of Netzah comprises three meanings - to prevail, to be enduring, to
be victorious.
40. Note of the Rebbe Shlita: As noted in the Introduction of R. Avraham Shu"b, the
[previously] printed letters of Iggeret HaKodesh were compared to copyists' manuscripts
(and not to the Alter Rebbe's original letters).
41. Brackets are in the original text.
42. Note of the Rebbe Shlita: Though it is possible to understand the acronym Peh Alef
Peh as meaning Peh el Peh ("mouth to mouth") - i.e., without an intermediary; cf. Ibn
Ezra on Parshat Behaalotcha 12:8), the phrase Panim el Panim ("face to face") describes a
higher level [of communication, and is therefore the preferred rendition], for here the
Alter Rebbe is speaking of the highest qualities of Yesod, to the degree that the father
'desires greatly.' Moreover, it is specifically this phrase ('face to face') that is the antithesis
of the contrasting situation described above, in which the father 'speaks to himself.'
43. Printed in Or HaTorah, Vayeira 98b.
44. Note of the Rebbe Shlita: Perhaps this should read Go-dail [with a kamatz and
tzeirei, so that the sentence would mean, 'And the more the desire and delight of the
father grow, the more do the influence and the learning grow'], instead of Gadol [with a
kamatz and holam, as translated above].
45. Parentheses are in the original text.
46. In his Hebrew annotations to the original Yiddish text of the present work, the Rebbe
Shlita explains why the Alter Rebbe does not discuss the attribute of Malchut. The
learned explanation, which hinges on the comparative dynamics of the various Sefirot, is
not readily translatable.
48. Shoftim (Judges) 8:21.
49. See Tanya, Part I, beginning of ch. 2.
50. Devarim (Deuteronomy) 11:22.
51. Sifri (sec. 49) on the above verse; Sotah 14a.
52. Cf. Yevamot 20a.
53. Cf. Avot 1:1.

54. Reishit Hochmah, Shaar HaKedushah, ch. 15, et al.
55. Sanhedrin 65a.
56. Cf. Yeshayahu (Isaiah) 6:3.
57. The Hebrew root of this word comprises three meanings - to praise, to thank, and to
acknowledge.
58. Note of the Rebbe Shlita: See Likkutei Torah, Vaethanan, p. 4a ff.
59. According to an alternative reading, "... beyond searching."
62. Hagigah 14a.
63. Note of the Rebbe Shlita: Two explanations (Or HaTorah, Bereishit, p. 2048 ff.).
65. Note of the Rebbe Shlita: See [Tanya,] Part I, conclusion of ch. 3.
66. Note of the Rebbe Shlita: The intent of 'in its place' is problematic. Possibly this
refers to the relevant places in [Tanya,] Part I (see its indexes), and likewise in Likkutei
Torah, etc.
Pythagoras and Mystic Science

Daniel Farhey
Reprinted and modified from The Israeli Freemason
Researchers mention 4 ancient Greek personalities named

Pythagoras (among them an athlete). The most famous
one--the mathematician, seemingly born on the Greek
island of Samos, lived between circa 580 and 500 BCE.
During a short journey to Egypt, when being a young
man of 22, Thales (the reknown Greek philosopher)
suggested him to study in Egypt to enlarge his
knowledge. On his return to Greece, he prepared himself
to travel to Tyre in Lebanon, apparently because of a
commercial connection of his father. There, he was
initiated for the first time into the Ancient Mysteries of
the Phoenicians and studied for about 3 years in the
Bust of Pythagoras
New Palace, Capitoline Museum
temples of Tyre, Sidon, and Byblos. From there, he
Rome, Italy
navigated to Egypt, the source of the Ancient Mysteries.
On the road, he lingered for a while in the gulf of Haifa at
a temple on Mount Carmel, Israel (after the destruction of the First Hebrew Temple of
Jerusalem). In Egypt, he was initiated and studied for about 22 years. Apparently, he
studied for another 13 years in Babylon as well, while he was captured on his way back
from Egypt to Greece.
In fact, the Ancient Mysteries' Magi specialized in science as it was perceived in those
days, with the considerable influence of their "specialization" in idolatry/paganism. The
sparse knowledge of the Magi and the surrounding society caused the secrecy and
mysticism.
In his way back to Samos, when 56 years old, Pythagoras found that the island was
subdued under the tyrannical yoke of Polycrates. Failing to establish there a school, he
decided to leave and traveled to Magna-Grecia in southern Italy. He settled in Crotona
and founded there the famous Pythagorean school of philosophy, mathematics, and
natural sciences. People from different classes came to his school to hear his lectures.
Among them, women, even though the law in those days forbade them to participate in
public meetings. He gathered the more talented disciples and established a brotherhood
preaching the simple life, modesty, austerity, patience, and self-control. They consumed
vegetarian dried and condensed food and unleavened bread (as matzos, used by the
Biblical Hebrew priestly class and used today in Passover). Researchers support that
Pythagoras' famous hecatomb (public sacrifice of 100 oxen) was in fact substituted by a
symbolic offering, not involving animal slaughter. It is also mentioned that they did not
cut their hair, beard, and nails. The members of the brotherhood, called Pythagoreans,
lived in complete partnership, undertook to set up every new scientific discovery to the
name of Pythagoras and swore to keep secret every new idea. Pythagoras and his friends
in the brotherhood did not leave after them any manuscript; thus, our knowledge on their
theories comes from different sources.
The Pythagoreans attributed special mystic and sacred qualities to numbers and
geometric forms. The mysticism and the secrecy that surrounded the Pythagorean
community awakened the suspicion of the government which finally ordered its
dispersion. In fact, the school continued to subsist till the revolution of the democratic
party at southern Italy. Their members were against the aristocratic tendency of the
school and destroyed their buildings. Pythagoras himself, apparently escaped and later
was murdered by his opposers. Two hundred years later, the Senate erected him a statue
at Rome to give honor "to the greatest Greek philosopher." His most famous pupils,
disciples, and followers were Socrates, Democritus, Philolaos, Hippocrates, Archytas,
Plato, Menaechmus, and Aristotle. The famous Plato visited Egypt, southern Italy, and
Sicily, where the Pythagorean theory was most widespread. There he came into contact
with them and learned from them. His physical philosophy is based on Pythagorean
principles and the mysticism of mathematics interested him most. After him, the new
research methods are called neo-Pythagorean and neo-Platonic.
At this period, special instructors called Sophists (scholars) were brought from Sicily.
Opposed to the first and original Pythagoreans, the Sophists taught for pay and somehow
abandoned the secrecy and mysticism. Hippocrates, a Pythagorean, was the principal
combatant against the secrecy and published for the first time a book entitled
"Principles."
Subsequently, a very famous school was founded in Alexandria, Egypt, under
Pythagorean influence. The most famous scholars were Euclid, Ptolemy, Menelaus, and
Nicomachus, who revived the original Pythagorean theory.
After the year 415 CE, these theories did not continue to develop in Alexandria and the
principal subject for research and study was theology, while the paganism passed away
with the art of science. In the year 529 CE, all the schools in Athens were closed
according to an order of the Byzantine emperor Justinian I, thus ending one of the most
brilliant periods in the development of mathematics and science.
The philosophy and many theories on the Pythagorean way of life, transmitted orally by
Pythagoras, were considerably influenced by the way of life of the Hebrews and the
Bible, which was the only source explicitely prescribing the order. King Solomon lived
about 400 years before Pythagoras. After the destruction of the First Hebrew Temple of
Jerusalem (586 BCE, before Pythagoras was born), oppressed under foreign and hostile
rule, the Hebrews gathered in regional schools. The five-pointed star (not six!) called by
the Hebrews "Solomon's Seal" and by the Greeks "pentagram," was, in addition to the
triangle, one of the symbols of the Pythagoreans. As known, the most ancient source of
the pentagram found by archeologists is Hebrew. There is even a presumption that it was
the symbol of the Hebrews before the six-pointed star--Shield of David.
After the destruction of the Second Hebrew Temple of Jerusalem (332 BCE), many
Hebrews, chased from their land, escaped to Egypt and became involved in the
instructional material and methods of the Pythagoreans, and especially of the
Alexandrian Pythagoreans. Hebrew leaders and intellectuals as Artapanos, Philon the
Alexandrian, Josephus Flavius, the Hasmoneans, Johanan Hurcanus, Alexander Jannean,
Hanoch, Hillel, Johanan ben-Zakkai--the founder of the famous school in the historic
town of Yavneh, and others were central figures in this "spiritual-scientific" development.
The esoteric Hebrew-Jewish theosophy (religious mystic philosophy) started to develop
at about this time. In the absence of a central spiritual leadership under foreign and
hostile rule, some regional Hebrew schools developed into kinds of sects as the Essenes,
Nazarenes, Pharisees, and Sadducees.
The Jewish theosophy (Kabbalah) reached its peak at
about the 12th and 13th centuries CE, influencing
medieval thinkers and causing the awakening in the
development of science even before the Renaissance (14th
to 17th centuries CE). Indeed, in the 11th and 12th
centuries, the greatest contribution to science was made by
the Jewish scholars, especially in Spain. Names known
from religious sources as "Rabbis" and "Kabbalists," are
known in history books of mathematics and science as
outstanding inventors and developers.
RaMBaM (1135-1204)
Rabbi Moshe Bar-Maimon
Moses Maimonides of Cordoba
Rabbi Abraham bar-Chiya (known in science books as

Savasorda) of Barcelona wrote and published in Hebrew
the encyclopedia entitled "Source of Intelligence and
Tower of Belief" and the book entitled "Liber
Embadorum" treating about geometry and calculus
theories. His books were translated into Latin and German
and used as a source for other mathematicians.
Rabbi Abraham ben-Ezra of Toledo published his famous mathematic books in Hebrew
"Book of Unity," "Book of Number,"
and "Stratagem." In his books he refers
to two Jewish researchers who
published books in the 10th century
CE: A judge named Hazan from an
unknown source and a physicist named
Yehuda ben-Rakufial.
Rabbi Moshe Bar-Maimon
(acronymized in Hebrew to RaMBaM),
more commonly known as Moses
Maimonides of Cordoba (1135-1204),
the reknown philosopher, physicist,
astronomer, and physician, is the
"Listen to the truth from whom tells it"

Moses Maimonides
greatest Jewish religious author since Moses. Other contributors are Johannes Hispalensis
of Seville; Samuel ben-Abbas; an unknown English Jew who wrote a book entitled
"Mathematum Rudimenta Quaedam;" Moses ben-Tibbon and Jacob ben-Machir,
members of the celebrated Tibbon family of Toledo, while the latter published
continuation work to Euclid and Menelaus; Jehuda ben-Salomon Kohen of Toledo that
developed Euclid's work; and Isaac ben-Sid of Toledo.
The leading Jewish mathematician of the 14th century was Rabbi Levi ben-Gerson
(acronymized in Hebrew to RaLBaG) of Catalonia, but more commonly known in
science books as Master Leo de Balneolis. His book "Work of the Computer" in Hebrew
was translated into Latin under the title "De Numeris Harmonicis." Isaac ben-Joseph
Israeli, a mathematician and astronomer, wrote in Hebrew the book "Fundamentum
Mundi" that was translated into Latin and German; Joseph ben-Wakkar of Seville, Jacob
Poel of Perpignan, Imanuel Bonfils, Jacob Carsono of Seville, Isaac Zaddik; Calonymos
ben-Calonymos of Arles, known as Master Calo, whose works include a paraphrase of
Nicomachus; Jacob Caphanton of Castile, a physician with his book on calculus; Jehuda
Verga, Levinus Hulsius, and Cornelius de Judeis of Nrnberg.
At this stage, this precious scientific work was stopped by the Inquisition, who saw
dealing with science as mystic and as witchcraft, and expelled the Jews from Spain in
1492.
Among the Jews who emigrated to the Ottoman Empire, Rabbi Moses Kapsali was
appointed as Chief Rabbi (Haham-Bashi) over all the Empire by the Turkish Sultan. His
successor in office Elia Misrachi wrote books on mathematics which were translated into
German in Basle. He seems to have been the first to treat of finding the sum of the cubes
of the first "n" natural numbers and to claim that the fundamental arithmetic operations
are three: Addition, subtraction, and division, while he includes multiplication with
addition. Their study was based on a work by Rabbi Abraham ben-Ezra, Euclid, and
Ptolemy.
As a conclusion, the Pythagorean brotherhood was one of the world's earliest unpriestly
cooperative scientific societies, if not the first, and that its members invented the
multiplication table and raised important scientific problems which were solved only
1500 years later.
Bibliography
1. Smith, David Eugene, History of Mathematics - Volume I: General Survey of the
History of Elementary Mathematics, (First Publication 1923), Dover Publications
Inc., New York, 1958.
2. Smith, David Eugene, History of Mathematics - Volume II: Special Topics of
Elementary Mathematics, (First Publication 1925), Dover Publications Inc., New
York, 1958.
3. Bell, E.T., The Development of Mathematics, McGraw-Hill, New York, 1945.

4. Dagon, Shimon, History of Ancient Mathematics, Dvir, Tel-Aviv, 1955 (in
Hebrew).
5. Guthrie, Kenneth Sylvan, The Pythagorean Sourcebook and Library, Phanes
Press, Michigan, 1988.
6. Lvy, Isidore, La Lgende de Pythagore - de Grce en Palestine, Bibliothque de
l'Ecole de Hautes Etudes, Librairie Ancienne Honor Champion, Paris, 1927 (in
French).
7. Chaignet, A., Ed., Pythagore et la Philosophie Pythagoricienne, (First
Publication, Paris 1873), Impression Anastaltique Culture et Civilization,
Bruxelles, 1968 (in French).
Some Answers About Freemasonry

Who founded Freemasonry?
Freemasonry was a professional guild of Operative Masons (practical builders), or in
simple words, kind of construction craftsmen union. For many generations, the
apprentices inherited from their master craftsmen many building practices and
professional traditions, which are universal, and not the product of any one people or
time. Freemasonry is the result of growth and development, in which many Freemasons
had a part, and it has taken to itself many teachings, philosophies, systems of knowledge,
and symbols.
Why Free Masons?
The craftsmen of the guild of Operative Masons were legally free to travel in foreign
countries and work in various construction sites, as their profession required. Usually,
they were not subject to the laws, rules, and taxes of any one country, king, or prince,
who needed their practical professional skill, knowledge, and abilities.
How old is Freemasonry?
According to the oldest Masonic document available, the Regius Poem, there is evidence
that some form of organization of builders existed as early as 926 CE, chartered by
Athelstan, the legendary King of England. The first modern (Speculative) Grand Lodge
came into existence in 1717, in England.
Why Speculative?
Speculative Freemasonry is a descendant of the Operative Freemasonry. Speculative
Freemasonry began with the practice of admitting to membership in Operative Lodges
men who were not necessarily builders, but were interested in the moral, ethical, and
philosophical teachings of the Masonic Fraternity. The Freemasonry of today does not
involve practical construction of edifices, but it is a pursuit of moral knowledge.
What are the Ancient Landmarks?
Different Grand Lodges around the world have various lists of Ancient Landmarks and
thus have given the tenets in the list the force of law in those Grand Lodges.
Conceptually, Landmarks are fundamental laws, which no Grand Lodge can make or
unmake, adopt or repeal. The Landmarks are unalterable by any individual or group.
Every Freemason should ascertain what his own Grand Lodge has adopted (or not
adopted) as Landmarks and govern himself accordingly.
Most Grand Lodges will agree that at least seven Masonic fundamentals are considered
Landmarks:
(1) Belief in G-d (monotheism) is the sole dogma of Freemasonry.
(2) Immortality of the soul is the ultimate lesson of Masonic philosophy.
(3) The Volume of the Sacred Law (Tanach, Bible, and/or Koran) is indispensable on the
altar of a Lodge.
(4) The legend of Hiram, involved in the construction of the Temple of Jerusalem (the
first edifice built for G-d by Solomon, King of Israel).
(5) The modes of recognition of the Fraternity.

(6) Symbolism of the operative art by way of the professional construction tools.
(7) A Freemason must be a freeborn male adult.
[Top ^]
Ahiman Rezon
Daniel Farhey
"Ahiman Rezon" is the title of the 'Book of Constitutions' of the Grand Lodges of
England (Laurence Dermott 1756), South Carolina (Albert G. Mackey 1852), and others.
The term "Ahiman Rezon" is usually explained as "a help to a brother" in different
Masonic sources. Since part of this description clearly sounds to originate from Hebrew,
let us try a full interpretation using phonetically and logically related Hebrew words:
(The pronunciations are given for English speakers.)
ah' (ah', guttural h', softer than the velar fricative sound ch), plural ah'im (ahh'eem) = brother.
min, mi-, me- (meen, mee-, meh-), prefix = from; by; than; since.
ratson (rahtsohn), plural retsonoth (rehtsohnoht) = will; wish; desire; choice;
will-power; goodwill.
To write Hebrew words with Latin letters, some Central European Jews use the Latin
letter "z" to denote the Hebrew letter "ts," tsadiq (tsahdeeq), under the influence of the
German language, in which the letter "z" is pronounced "ts." Also, note the mutation of
the vowels in Hebrew pluralization. Now, let us try some combinations:
ah'i mi-ratson (ah-h'ee mee-rahtsohn) = my brother by choice.

ah'ay mi-ratson (ah-h'igh mee-rahtsohn) = my brothers by choice.
ah'im mi-ratson (ah-h'eem mee-rahtsohn) = brothers by choice.
Either one of these combinations describes quite in substance the main principle of our
craft as a "Fraternity," where good people become "brothers by choice." Furthermore,
this interpretation also provides a perfect title for a Masonic 'Book of Constitutions.'
[Top ^]
Scottish Rite's Feast of Tishri

The Masonic calendar is based on the ancient Hebrew calendar, which is
a lunar calendar, and in which each month goes from new moon to new
moon. The Biblical civil New Year starts in Rosh haShanah ('Head of the
Apple and honey:
Traditional dessert
of the
Biblical New Year
Year' or 'Beginning of the Year'), in the seventh month, Tishrey (teeshray), which is a
celebration month (High Holy Days), corresponding to parts of September and October.
The Temple of Jerusalem, built by Solomon, King of Israel, was also dedicated during the
month of Tishrey. Some Scottish Rite Bodies around the world observe the Feast of
Tishri, as a feast of thanksgiving to perpetuate the Biblical memory. No other occasion
epitomizes the character and purpose of Freemasonry more wholly than this historic
celebration of the dedication of King Solomon's Temple, the first edifice built for G-d.
[Top ^]
Traditional Masonic Wages

The traditional Masonic Wages are mentioned in the
Mark Master's Degree of the York Rite. According
to the legend, the wages of a Master Mason working
in the construction of the Temple at Jerusalem were
half a Sheqel. The legend does not mention the
duration of labor time, for which these wages
provided a compensation.
Half New Israeli Sheqel
While the Temple of Jerusalem was standing, the people of Israel donated half a Sheqel
yearly to the Temple. This money paid for communal services, and also, served as a way
to count the population, since taking a direct census was forbidden. The tax was paid
during the month of Adar, corresponding to parts of February and March, before the
beginning of the Biblical fiscal New Year. Even after the Temple was destroyed, the
people of Israel still continues the same Biblical tradition of donation for charitable
purposes.
Presently, the half New Israeli Sheqel coin in the currency cycle bears on the obverse an
ancient Biblical lyre and the emblem of the State of Israel, the menorah (seven-branched
candelabrum used in the Biblical Tabernacle and the Temple of Jerusalem). The lyre
motif is derived from an ancient Hebrew seal bearing the inscription "Ma'adana
(Maha'hdahnah), the King's daughter."
In Speculative Freemasonry, Masonic Wages are mentioned only symbolically. Benjamin
Franklin (1706-1790) described the Masonic Wages as follows:
"Masonic labor is purely a labor of love. He who seeks to draw Masonic wages in gold
and silver will be disappointed. The wages of a Mason are earned and paid in their
dealings with one another; sympathy that begets sympathy, kindness begets kindness,
helpfulness begets helpfulness, and these are the wages of a Mason."
[Top ^]
Origin of the Fleur-de-Lis Motif

Compiled by Daniel Farhey
"Pillar and Lily" motifs

(symbolic of the Temple of Jerusalem)
Lintel, Avdat, Israel
2nd century CE
The fleur-de-lis
of heraldry is the
white lily flower,
a perennial
bulbous herb of
the genus Lilium
Candidum of the
family Liliaceae.
The lily has six
petals shaped in
the form of a sixpointed star.
Consequently, its
Hebrew name,
shoshan
(shohshahn), is
derived from the
number six,
shesh (shehsh).
The female given
name Susanna
and its various
forms are
transliterations of
the Hebrew name
Shoshana,
derived from
shoshan, the lily
flower. In
heraldic
ordinaries and
subordinaries, the
fleur-de-lis motif
represents the
sixth son, based
on the lily's six
petals. This large,
beautiful, and
Star of David (far left circle)

Top view of a lily (far right circle)
Side view of an inward lily (cornice, top edge)
Entablature, Capernaum Synagogue, Israel
2nd century CE
delightfully
fragrant flower
can still be found
in the Galilee and
Mount Carmel
forests in
northern Israel.
The Israelites
regarded the lily
as the choicest
among flowers
and used it as a
source of
perfume. In
ancient Hebrew
poetry, the lily
was always a
favorite simile as
a symbol of
purity. Solomon,
King of Israel
(10th century
BCE),
allegorically
referred to the
lily of the valleys,
shoshanat
haa'maqim
(shohshahnaht
haha'hmahqeem), in
his Song of
Songs (Canticles
2:1). The
conceptualized
lily motif graced
the capitals of the
two main pillars
in front of the
Temple of
Jerusalem.
Typical Israelite
capitals of
columns were
adorned with the
lily motif during
the period 10th7th century BCE.
The
prophet Hosea
(8th century
BCE) described
the lily as the
flower symbol of
Israel: "I will be
as the dew unto
Israel; he shall
blossom as the
lily ..." (Hosea
14:6). From the
Second Temple
period and later
(6th-1st century
BCE), the lily
became a popular
motif in Jewish
art and appears as
a national symbol
together with the
inscription
YeHuD (Yehhood), which
means Judea, in
various coins
minted in
Jerusalem, capital
of Israel. Both,
the fleur-de-lis
motif (side view)
and the sixpetaled star motif

(top view) of the
lily flower
became classical
symbols inspiring
[Top ^]
Bible Opening Pages
The Tanach and/or Bible opening pages for

the respective degrees of Freemasonry are as follows:
Entered Apprentice: Psalms (Tehillim) 133
A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in
unity. 2Like the precious ointment upon the head, that ran down upon the beard, Aaron's beard, that went
down to the skirts of his garments. 3As the dew of Hermon that descended upon the mountains of Zion, for
there the L-rd commanded the blessing, life for evermore.
Fellowcraft: Amos 7
Thus hath the L-rd G-d shewed unto me; and behold, he formed grasshoppers in the beginning of the
shooting up of the latter growth, and it was the latter growth after the king's mowings. 2And it came to pass,
when they had made an end of eating the grass of the land, then I said, O L-rd G-d, forgive, I beseech thee:
by whom shall Jacob arise? for he is small. 3The L-rd repented for this: It shall not be, saith the L-rd. 4Thus
hath the L-rd G-d shewed unto me: and behold, the L-rd G-d called to contend by fire, and it devoured the
great deep, and did eat up the area. 5Then said I, O L-rd G-d, cease, I beseech thee: by whom shall Jacob
arise? for he is small. 6The L-rd repented for this: This also shall not be, saith the L-rd G-d. 7Thus he
shewed me: and behold, the L-rd stood upon a wall made by a plumbline, with a plumbline in his hand.
8
And the L-rd said unto me, Amos, what seest thou? And I said, A plumbline. Then said the L-rd, Behold, I
will set a plumbline in the midst of my people Israel: I will not again pass by them any more: 9And the high
places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the
house of Jeroboam with the sword. 10Then Amaziah the priest of Beth-El sent to Jeroboam king of Israel,
saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all
his words. 11For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away
captive out of their own land. 12Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land
of Judah, and there eat bread, and prophesy there: 13But prophesy not again any more at Beth-El: for it is
the king's chapel, and it is the king's court. 14Then answered Amos, and said to Amaziah, I am no prophet,
neither am I a prophet's son; but I am an herdman, and a gatherer of sycomore fruit: 15And the L-rd took me
as I followed the flock, and the L-rd said unto me, Go, prophesy unto my people Israel. 16Now therefore
hear thou the word of the L-rd: Thou sayest, Prophesy not against Israel, and drop not thy word against the
house of Isaac. 17Therefore thus saith the L-rd; Thy wife shall be an harlot in the city, and thy sons and thy
daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land:
and Israel shall surely go into captivity forth of his land.
Master Mason: Ecclesiastes (Koheleth) 12

Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh,
when thou shalt say, I have no pleasure in them; 2While the sun, or the light, or the moon, or the stars, be
not darkened, nor the clouds return after the rain: 3In the day when the keepers of the house shall tremble,
and the strong men shall bow themselves, and the grinders cease because they are few, and those that look
out of the windows be darkened, 4And the doors shall be shut in the streets, when the sound of the grinding
is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;
5
Also when they shall be afraid of high, and fears shall be in the way, and the almond tree shall flourish,
and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the
mourners go about the streets: 6Or ever the silver cord be loosed, or the golden bowl be broken, or the
pitcher be broken at the fountain, or the wheel broken at the cistern. 7Then shall the dust return to the earth
as it was: and the spirit shall return unto G-d who gave it. 8Vanity of vanities, saith the preacher; all is
vanity. 9And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave
good heed, and sought out, set in order many proverbs. 10The preacher sought to find out acceptable words:
and written honesty, words of truth. 11The words of the wise are as goads, and as nails fastened by the
masters of assemblies, given from one shepherd. 12And further, by these, my son, be admonished: of
making many books there is no end; and much scrutiny is a weariness of the flesh. 13Let us hear the
conclusion of the whole matter: Fear G-d, and keep his commandments: for this is the whole duty of man.
14
For G-d shall bring every work into judgment, with every secret thing, whether good, or whether evil.
[Top ^]
Some Judaic Aspects of Freemasonry

Yasha Beresiner
Master, Quatuor Coronati Lodge #2076, UGLE
Considering how frequently our ritual repeats the Craft's close connections with King
Solomon and his Temple, it is not surprising to find Freemasonry so closely equated to
Judaism, among the uninitiated particularly. It is all the more ironic, therefore, that Jews
would have had to have been excluded by our Masonic forbearers because of the very
nature of the early charges. The preamble to each begins with a prayer to '... the Father of
Heaven, the Glorious Son ...'. Without wishing to be embroiled in the debate as to our
origins, the charges may be described as the founding documents, so to speak, of modern
speculative Freemasonry. They were the rules and regulations by which operative
Masonic Lodges governed their affairs. The earliest known is the Regius Manuscript,
now in the British Museum and dated 1390. Over one hundred such charges written
during the following four Centuries have been found and studied as a source, if nothing
else, of the inspiration for our beginnings.
When the premier Grand Lodge was formed in England in 1717, there were estimated to
be just 1000 Jews in England. Their involvement in Freemasonry would in any case have
been limited. Laurence Dermott, that most remarkable Freemason and secretary of the
'Antients' Grand Lodge formed in 1751, was also critical of the premier Grand Lodge for
allowing the 'de-Christianization' of the Craft. It is here that we come to one of the more
intriguing aspects of Judaism in Freemasonry; namely the publication in 1756, of the first
book of the Antients Grand Lodge, with the unusual Hebrew Title 'Ahiman Rezon'. For
over two hundred years, scholars have puzzled on the meaning of 'Ahiman Rezon' and
even more importantly, as to why Laurence Dermott chose a Hebrew title for the
Constitutions of the Antients. Was he not himself, after all, adverse to Jewish
involvement in Freemasonry? There are, on the other hand, a few more curious facts.
These same Constitutions expressly state on the title page '... with prayers for Jews ...'.
Could this have been an attempt by the Antients Grand Lodge to gain greater membership
in the light, possibly of the increasing competition with the premier Grand Lodge of
England? Even before the Constitutions were published, the very first minutes of the
Antients Grand Lodge meetings of December 1751 are signed by Laurence Dermott as
Grand Secretary ... in Hebrew, followed by the word 'Sofer' (in Hebrew: Torah scribe,
author) also in the Hebrew alphabet. This is usually explained as Dermott expressing, if
not demonstrating his scholarly status, which included a good knowledge of the Hebrew
language. The Quatuor Coronati Lodge of Research in London has had several papers
presented and published in its transactions, Ars Quatuor Coronatorum, on the subject. The
definitive answer about 'Ahiman Rezon' and Dermott's interest in Judaism still eludes us.
[Top ^]
Hebrew Alphabet
Hebrew is the national language of the people of Israel. Hebrew developed from the
Aramaic, which was a Semitic lingua franca, spoken in southwest Asia circa 1000 BCE.
The Hebrew alphabet is considered a sacred national legacy and is used continuously for
some 2300 years, since about the 3rd century BCE. To carve letters in stone, it was
logical to write from right to left, since most people hold the mallet (or hammer) with the
right hand and the chisel with the left.
In Hebrew, verbs have roots consisting of three letters, which are only consonants (and
gutturals). Words are derived by appropriate prefixes and suffixes attached to the threeconsonant roots. The vowels consist of diacritics (vowel points) attached to the
consonants. These change the sound and sometimes even the meaning of a word. Usually
though, Hebrew is written without these diacritical vowels, which mutate according to
grammatical balance (for example, in pluralization). In most cases, a Hebrew text will
thus look shorter than its equivalent in other alphabetical languages.
The sounds of some letters in Hebrew are guttural and do not exist in European
languages. Due to all the basic linguistic differences, transliteration attempts to convert to
Latin letters usually lead to alterations of the sounds and misspellings, and therefore to
mispronunciations. For example, almost all Biblical names are incorrect in other
languages. Also, inaccurately pronounced words resulted in some infamous and blatant
translation errors made even by the best researchers, leading to distorted conclusions.
Therefore, some translations unaware of the grammatical principles of the Hebrew
language are not necessarily 'more authentic,' even if they are older.
Find the letters, diacritics, and transliterations in our page: How to Read Hebrew
[Top ^]
Hebrew Alphabetical Numerals

In Hebrew and in ancient Greek, numerical values were assigned to the letters for
counting purposes. For example:
: Daleth (dahleht) = 4
: Yod (yohd) = 10
: Delta (Greek) = 4
= 14
"Yod" is also the first letter of the original 'Ineffable Name' of G-d in Hebrew, and is
sometimes used in religious volumes as an abbreviated equivalent. In nonreligious
documents however, observant persons are concerned of using "Yod" to denote the
'Ineffable Name' and use instead the letter "Daleth" as a traditional equivalent.
Find all the numerical values in our page: How to Read Hebrew
[Top ^]
International Masonic Peace Prize

Communicated by Leon Zeldis, FPS, 33
Editor, The Israeli Freemason
Shalom (shahlohm): peace; a conventional Hebrew greeting or farewell, equivalent to
"hello" or "good-bye"
The Grand Lodge and Supreme Council of Argentina joined together to institute the
International Masonic Peace Prize, to be awarded to individuals, both Freemasons and
others, as well as institutions, who have distinguished themselves in promoting peaceful
coexistence and fraternity among men and nations. The prize was awarded for the first
time at an international ceremony held in Buenos Aires on March 28, 1995.
The first recipients of the award were:
Sahir Erman, Past Grand Commander of the Scottish Rite for Turkey; and,
Joseph A.E. Salem, Grand Commander of the Scottish Rite for Israel;
both for their efforts in developing multiracial and religious understanding in their
respective countries; and,
Juan Goldwaser, Past Master of La Fraternidad Lodge #62 of Tel-Aviv, Israel,
for his work in strengthening fraternal links between Arab and Jewish Brethren in Israel.
The 1997 Masonic Peace Prize was awarded, among others, to:
R.W. Bro. Elias Mansour, 33, Honorary Deputy Grand Master, Grand Lodge of Israel;
and to
W. Bro. Samir Farran, Past Master of Nazareth Lodge #71, an Arabic-speaking Lodge
under the Grand Lodge of Israel.
Both Brethren are Christian Arabs, Israeli citizens, and very active Masons.
Bro. Elias Mansour belongs to a well-known family living for generations in the
southern part of Lebanon and northern Israel. He has been tireless in promoting better
understanding between the Christian and Jewish communities in general, and closer links
between Masons of different religious and ethnic backgrounds.
Bro. Samir Farran, together with Bro. Juan Goldwaser (recipient of the Masonic Peace
Price in 1995), established a model of cooperation and intervisitation, developing
personal contacts between an Arab Lodge, Nazareth #71, and a mostly Jewish Lodge, La
Fraternidad #62
The Bible and Freemasonry

Cyril K. Harris
Chief Rabbi of the Union of Orthodox Synagogues of South Africa
Excerpt from a lecture given to Table Mountain Lodge #6824, of Antient Free and
Accepted Masons of England
As I am an operative as well as a speculative Rabbi, I seek to apply the connection

between the Bible and Freemasonry to morals, in the very spirit of that common purpose
which suffuses them both.
In that Freemasonry exercises all its functions in the name of the
Grand Architect of the Universe, in that its wisdom is derived from
the Holy Bible, considering its high purpose is the moral
improvement of all Brethren, bearing in mind its classical use of
allegory and symbolism, and mindful of the deeds of goodness and
charity performed by Brethren of our noble Order all over the
world, it might well be thought quite superfluous to articulate the self-evident connection
between Scripture and Freemasonry.
Yet, the connection is so basic to all that we attempt to achieve and so vital for the
furtherance of our objectives that we, with profit, may consider the fascinating links
between the two, together with those points of difference which, almost exclusively based
on the Bible, were nevertheless altered by the earliest Freemasons in order to preserve the
secrecy of our Craft. One would add that a rather sad opposition of a regrettably large
number of Churches and denominations which, largely due to misinterpretation and
misunderstanding, unfortunately have instructed their adherents to avoid Freemasonry.
Let us begin our journey by contemplating the basic Biblical method of pointing a moral
from the working tools of a craftsman, an exercise we engage in at all our meetings. The
plumb line, a string with an attached weight for testing the perpendicularity of a wall, is
used half-a-dozen times in Scripture to illustrate the lack of uprightness displayed by the
people and their deviation from that which is straight. These metaphors borrowed from
the builder's art are utilized by the Prophets Isaiah and Amos, and mentioned in the Book
of Kings and Lamentations.
For us Masons, the plumb is also a symbol of rectitude of conduct, and teaches that level
of integrity of life and moral uprightness which alone distinguish the good and just man.
As the worker constructs his temporal building by the strict use of the plumb line which
will not permit him to deviate, so the Freemason, guided by unerring principles of truth,
follows throughout life an undeviating course.
From the historical point of view, the Bible provides us with interesting evidence of a
certain unity among craftsmen, so that morals drawn from their everyday working
implements would be readily understood. In those days, there existed unions of artisans-trade unions--which assisted their members in the economic and social sphere. Originally,
association among the artisans was confined to the framework of the family, most of
whose members were employed in the same profession--for example, tailors or
goldsmiths--and that group concentrated in a certain site in town for residence and work.
The Bible mentions a "Valley of Craftsman" and the "Baker's Street" in Jerusalem!
These early Guilds expanded to include relatives and friends in the same occupation.
From the earliest time, mutual assistance was a major declared objective of the company
of craftsmen and the Talmud relates how "the wool workers and dyers ... the donkey
drivers ... and the sailors ..." acted to reach agreement among themselves for the benefit
of their fellow craftsman. Significantly, in the synagogue at Alexandria, at the time of
Philo, the Guilds actually had separate seating arrangements for their membership. "The
goldsmiths by themselves, the silversmiths by themselves, the weavers by themselves,
and so on, so that a visitor could come and join his profession" and be in the company of
those who shared his interests. These admirable seating arrangements allowed one-during the long service--to catch upon the news of one's trade, on the latest gossip
affecting work, and vitally important, on the most recent market price of one's goods!
We are informed that the Beadle of this large Synagogue, in which it was quite
impossible to hear the Reader, in addition to which this was 12 centuries before the
invention of printing so that few prayer books were available, would wave a large red
flag when the congregation was supposed to say "AMEN", so there were some
interruptions at least to the conversation! How the public Guilds became private and
secret Crafts is shrouded in the mists of early history, but the Bible has already set the
pattern.
The Masonic use of Biblical names deserves our close attention. The First Book of Kings
tells us that Hiram of Tyre "set up pillars in the porch of the Temple" meaning that
through the Temple firmness and strength will come to Israel. Hence, at the very entrance
to the Temple, the pillars denoted that the House of G-d was well prepared and strong.
In all ancient systems, without exception, the right side has precedence over the left,
because most people are right-handed. Until a generation ago, those unfortunate enough
to be born left-handed were forced at school to hold a pen in the right hand, as lefthandedness was considered some form of abnormality. Nowadays, we know better and
one marvels at the large number of cricketers, tennis players, southpaw boxers who are
left-handed.
But, the ancient Romans never went to war if the birds flew towards the left, only when
the omens were towards the right, and indeed the Latin for right is 'dexter' giving us
dexterity or skillfulness, but for left it is 'sinister'.
Thus, the Lodges deliberately chose the left for priority, singling out this practice from
the norm. It should be added that one deeply sensitive religious interpretation reminds us
that we are all facing G-d, and although G-d is incorporeal, His right-hand side is our left
and His left-hand side must be our right! So that, our left--which is G-d's right--takes on,
with this deeper understanding, a higher precedence.
The secret force of numbers, which plays such a significant role in
Freemasonry, is derived directly from Biblical usage. In both
Hebrew and Arabic, letters double up as numbers, that is to say, the
first letter of the alphabet 'Aleph' signifies 1, the second letter of
the alphabet 'Beit' 2, and so on. Thus, the number 15 is symbolic of
the name of G-d Himself. Fifteen is the total of the sacred name of
G-d, 'Yah'. As in 'Halleluyah' which occurs so often in the Book of Psalms, 'Halleluyah'
meaning 'Praise Ye the Lord'. By use of the alphabetic arithmetic, the first Hebrew letter
'Yod' having the value of 10 and the second 'Hey' having the value 5, we arrive at 15.
The 15, made up of 3, 5, and 7, have intrinsic value in their own right. Note that they are
odd numbers, preferred by the Kabbalah, the major source book of Jewish Mysteries.
Three as a number signifies completeness--a beginning, middle, and end; 5 denotes the
fingers of one hand, and 7--the seventh day, the Sabbath.
The spiritual value of these numbers is signified by G-d being holy in Heaven, holy on
earth, and holy for all time, the number 3; the 5 Books of Moses, containing G-d's Law
and allowing mankind the opportunity of G-d's thoughts on how to behave; and 7, the
traditional number of Heavens in the progression of the soul. Hence, the meaning of the
number 15 is not simply an ascent from a lower to a higher sphere, but a climb towards
the spiritual perfection enshrined in G-d.
Similarly, the Priestly Benediction in the original Biblical Hebrew words follows the 3, 5,
and 7 pattern, again in order to reach a climax. "The Lord bless thee and keep thee" refers
to material blessings; "the Lord cause His face to shine upon thee and favor thee" refers
to spiritual enlightenment, and "the Lord turn His face to thee and grant thee peace"
refers to the ability to enjoy both material and spiritual blessings together, a blissful state
described as 'peace'.
Moreover, the arithmetic values allow us to substitute one word for another. Without
being too technical, the Hebrew word "Eh'ad", that G-d is 'One,' equals (1+8+4) 13, and
this word carries the same numerical value as the Hebrew word "Ahavah," also totalling
(1+5+2+5) 13, the word meaning 'love.' This apparently contrived technical arithmetic
teaches us the simple lesson that "G-d is love."
The symbolic use of color also plays a major role. The Apron must be white as a symbol
of purity. Originally, a symbol of authority derived from the 'Ephedra' of the High Priest
and mentioned in the Book of Exodus, the Apron in Freemasonry, the peculiar and
distinctive badge of a Freemason, encourages purity of thought at all times.
Parallel to this, the Biblical doctrine of repentance is graphically illustrated by color.

"Though your sins be red as scarlet, they will become as white as snow" says the Prophet
Isaiah. In both, the physical cleanness of white denotes the inner states of purity.
A deeper insight into the significance of the Priestly garments is given in the Talmud.
There we learn that each and every garment helped to effect atonement. The 'breastplate'
atoned for the neglect of civil laws; the 'Ephod' atoned for idolatry; the 'robe' for slander;
the 'tunic' for violence; the 'miter' for arrogance; and the 'girdle,' worn over the heart,
atoned for improper thoughts of the heart.
Not only with numbers and colors and attire, but also with Direction, the Craft leans
heavily on Biblical patterns. The Hebrew word 'Kedem' meaning 'East' in respect to
place, also carries the meaning 'old' or 'venerated' in respect of time. Moreover, the
Prophet Ezekiel alludes to "the glory of the G-d of Israel coming by the way of the East"
and the ancient world perceived the course of human progress as being analogous to the
course of the sun, i.e. proceeding from the East to the West. The Master's place in the
Lodge is thus always in the East, that the physical enlightenment of the sun should
bespeak the illumination of the Worshipful Master's instructions to his Brethren.
The 'Eastern Wall' carries special meaning for the Jewish brothers in that the dispersion of
the Jews was primarily to countries of the West, so that when praying they faced East,
towards the Holy Land.
The most prominent feature, which pervades all the
symbolic instructions of Freemasonry, is the spiritualization
of the Temple of Solomon. Because Freemasonry dates its
origin from the building of King Solomon's Temple, the
need to elevate the construction of an earthly and material
Temple into a spiritual Temple in our hearts where G-d is to
dwell, is its driving force, the primary link that binds the
operative and speculative divisions of the Order.
It must be appreciated that everything about the Temple, as specified in the Bible, carried
symbolic value. G-d's Home was not just beautiful, containing gold and silver, the finest
wood and the most precious materials, adorned by the most skilled craftsmen, the
purpose of the Sanctuary was to impress the children of men with spiritual teachings.
Each item had moral significance. The Cherubim for example, with the faces of children,
spread their wings on high, simultaneously screened the Ark cover with their wings, their
faces were toward each other and also looked upon the Ark cover. This stance--captured
in solid gold and impossible to achieve without Divine help--has the symbolic value of
aspiring upwards, defending the faith, helping each other, i.e. the ability to look each
other in the face, and looking to the mercy seat of G-d for spiritual strength.
Similarly, the Ark containing the Ten Commandments was not only overlaid with gold
but inlaid with gold. That is to say, a wooden box of Ark of Acacia wood, was lined on
the inside with an inner golden box and the whole placed in an outer golden box. That the
outside should be of gold no one queries, but that the inside--which no one ever saw-should also be of gold, is surprising. But, the Bible is teaching us about sincerity, that it is
no good having "top show", the inside must always match the outside, and the outside
must be a true representation of the inner content.
Indeed, so powerful is the symbolic imagery that the artificers of the First Sanctuary in
the wilderness--the forerunner of Solomon's Temple--were blessed, according to
Scripture, "with the spirit of G-d, in wisdom, in understanding and in knowledge, and in
all manner of workmanship, and to devise skillful works."
The Hebrew for the latter phrase literally means 'to think thoughts'. For in all true art and
craft there is a vital underlying thought. Not just to charm the eye, nor to delight the
senses, but to appeal to the imagination, to kindle in the heart all that is good and to
inspire to high morals, was the purpose of the construction of the physical, external
objects of G-d's own house, Thus was the Temple, the living reminder of the path of duty.
Now, let us illustrate the method by which the design of King Solomon is appropriated to
Masonic use. To construct this earthly Temple, the workmen followed the architectural
designs laid down on the Trestle Board or tracing board. In our Masonic ritual, the
Freemason is reminded that as the operative artist erects his Temple, building in
accordance with the rules and designs laid down on the Trestle Board, so should he erect
that spiritual building in obedience to the rules and designs laid down by the Grand
Architect of the Universe.
Moreover, we learn from the Second Book of Chronicles that three distinct categories of
workmen were involved in the construction of Solomon's Temple. They were the bearers
of burdens, the hewers of stones, and the overseers. A remarkable similarity is afforded
by the three degrees practiced in Freemasonry. The procession from Entered Apprentice
through the Master Mason follows in its symbolism the stages of the operative work from
its commencement to its conclusion. The stones having been hewed, squared and
numbered by apprentices, having been properly adjusted by the craftsmen, are then
finally secured in their proper places by the master builders. Thus does the immortal
Temple of the heart depend on the progress from hesitant beginnings towards spiritual
sublimity and grandeur.
A Lodge which rejoices in the name of Table Mountain brings to mind the Temple Table-the Table of Shewbread. Two cubits long and a cubit wide, and one-and-a-half cubits
high, it was made of Acacia wood covered with pure gold. Every Sabbath, 12 loaves of
wheaten flour were placed on the Table and left there until the following Sabbath. When
the loaves were removed, they were eaten by the Priests. The Shew bread expressed
thankfulness, a standing acknowledgment on the part of the people to the Divine Giver of
man's daily bread.
Finally, to the gray area separating historical fact from legend. In its reference to Hiram,
the Bible points out that he was an Israelite on his mother's side and a Tyrian on his
father's side. In himself, he therefore symbolized the union of two peoples, antagonistic
each toward the other, opposed in religion and dissimilar in manners, yet united in the
one person. So does one common brotherhood result from Freemasonry and is the
precious reward of all its participants. 'Hiram' is short for the Hebrew 'Ahiram' which
means 'my brother is exalted'.
In addition, Hiram is described as being "most wise, imbued with prudence and
understanding." Most interestingly, Hiram Abif, denotes from the Hebrew 'Av' meaning
'father' or 'leader', that he was the Chief Builder of the Temple at Jerusalem. All these are
historical facts. But, what of the authenticity of the legend of the Third Degree? Some
Freemasons are disposed to give it full credence, while others look upon it simply as a
beautiful allegory.
It may be contended that the very silence of Scripture in relation to the death of Hiram is
an argument in favor of the mysterious nature of that death. A man so important in his
position as to have been called the favorite of two kings, of Israel and Tyre, would hardly
have passed into oblivion when his labor was finished, without the mention of a single
line, unless his death had taken place in such a manner as to render a public account of it
improper. The account must be kept safe in the secret society where all are believers.
But, even if it be admitted that the legend of the Third Degree is fiction--that the whole
Masonic and extra-Scriptural account of Hiram Abif is simply a myth--it would not in the
slightest way affect the validity of its message. The legend realting to him is of no value
as mere narrative, but of immense importance to a symbolic point of view illustrating one
of the most vital philosophical and religious truths--namely the dogma of the immortality
of the soul. Fact and imagination, the real and ideal, may be closely united when the goal
permits. Undoubtedly, the Solomonic Freemasons of the Temple wished to utilize Hiram
Abif as the symbol of man developed in the life here and in the life to come, thus
emphasizing that the experience of closeness to the Almighty begun on this earth is
continued and intensified, by all who deserve it, in the world of eternity. The Bible and
the Craft are inextricably linked to the glory of the former and the betterment of the latter.
Appendix
Masonic Symbolism
The Masculine Journey
The Legend of Hiram Abif
MASONIC SYMBOLISM
SOURCE: THE DEADLY DECEPTION
James Shaw & Tom McKenney, Huntington House Inc., Lafayette, LA,
1988, Appendix B, pp. 142-144.
1. THE ULTIMATE DECEPTION
Masonry is, according to its own philosophers, a system of pure religion
expressed in symbols, one which cannot be understood without a
knowledge of the true meaning of them. This makes a proper
understanding of those symbols terribly important. For the Christian
Mason, accepting and guarding those symbols and their "secrets" with
his physical life at stake, he must understand them to know that he is
doing right.
For the many zealous Masons, trusting their obedience to their
obligations to gain them entrance into that "Celestial Lodge Above," those
for whom "the Lodge is a good enough religion," the correct
understanding of these symbols is the key (they believe) to their eternal
destiny. They are trusting in the teachings of the Lodge concerning these
symbols with their eternal redemption, or damnation, at stake.
Herein lies the most terrible manifestation of Masonic morality, that
philosophy of the elite, which makes whatever they do "right" because it
is they (the elite) who do it. Having established and taught the sincere
but deceived masses of Masons (the Blue Lodge Masons) that everything
depends upon their proper understanding of the symbols of Masonry,
they have then deliberately deceived them as to the true meaning of
those symbols. Hear the arrogant words of Albert Pike, Supreme Pontif
of Universal Freemasonry, that preeminent Masonic authority:
"The Blue Degrees are but the court or portico (porch) of the Temple. Part
of the symbols are displayed there to the initiate, but he is intentionally
misled by false interpretations. It is not intended that he shall
understand them; but it is intended that he shall imagine that he
understands them their true explication (explanation and
understanding) is reserved for the Adepts, the Princes of Masonry (those
of the 32nd and 33rd Degrees)." (Morals and Dogma, page 819).
2. THE FOUNDATION OF MASONIC SYMBOLISM: PHALLIC WORSHIP

Since the true meaning of Masonic symbols (and thus, the true meaning
of Masonry itself) is to be known only by the Prince Adepts of Masonry,
we must hear what they say concerning them. They (Albert Pike, Albert
Mackey, J. D. Buck, Daniel Sickles and others) teach that Masonry is a
revival of the Ancient Mysteries (the mystery religions of Babylon, Egypt,
Persia, Rome and Greece).
These Ancient religions had two meanings, or interpretations. One was
the apparent (exoteric) meaning, known to the uninitiated, ignorant
masses; the other (esoteric) meaning was the true meaning, entirely
diferent, known only to a small, elite group, initiated into their secrets
and secret rituals of worship. These mystery religions were forms of
nature-worship, more specifically and most commonly the worship of the
Sun as source and giver of life to the Earth. Since Ancient times, this
worship of the Sun (and of the Moon, stars and of nature in general) has
been sexual in its outworkings and rituals. Since the Suns rays,
penetrating the Earth and bringing about new life, have been central to
such worship, the phallus, the male generative principle, has been
worshipped and the rituals climaxed with sexual union in the mystery
religions of Isis and Osiris, Tammuz, Baal, etc. (1) In summary, then,
since the Ancient Mysteries (especially those of Egypt) are in fact the Old
Religion of which Freemasonry is a revival, the symbols of Masonry
should be expected to be phallic in true meaning. This, in very fact, is
the case. A thorough treatment of this unpleasant reality is beyond the
scope of this brief summary; however, some examples, with references to
the Masonic authorities, will suffice to illustrate this astonishing fact.
a. The Square and Compass
Blue Lodge Masons are taught that the Square is to remind them that
they must be "square" in their dealings with all men, i.e., to be honest.
The Compass, they are taught, is to teach them to "circumscribe their
passions," i.e. to control their desires and to be temperate. The real
meaning of these "great lights," however, is sexual. The Square represents
the female (passive) generative principle, the earth, and the baser,
sensual nature; and the Compass represents the male (active) generative
principle, the sun/heavens, and the higher, spiritual nature. The
Compass, arranged above the Square, symbolizes the (male) Sun,
impregnating the passive (female) Earth with its life-producing rays. The
true meanings, then are two-fold: the earthly (human) representations
are of the man and his phallus, and the woman with her receptive cteis
(vagina). The cosmic meaning is that of the active Sun (deity, the Sungod) from above, imparting life into the passive Earth, (deity, the
earth/fertility goddess) below and producing new life (2)
b. The Letter "G"
The Blue Lodge Mason is taught that the "G" in the Masonic symbol
represents God. Later on, he is told that it also represents "deity." Later
still, he is told that it represents "geometry." In reality, this letter
represents the "generative principle," the Sun-god and, thus, the
worshipped phallus, the male "generative principle" In its position
(along with the Square and Compass) on the east wall over the chair
(throne) of the Worshipful Master, it is the representation of the Sun,
thus of the Sun-god, Osiris. Its earthly meaning, then, is of the sacred
phallus; its cosmic meaning is of the Sun, worshipped since antiquity by
pagans while facing the East. (See c, below).
c. The "G" and the "YOD"

The English letter "G" in Masonic symbolism is inseparable from, and
identical with, the Hebrew letter "YOD." This "YOD" is the symbol on the
Scottish Rite ring. "YOD" represents deity in general (its cosmic meaning),
and the worshipped phallus in particular (its earthly meaning). Albert
Pike wrote that the "G" displayed in English speaking lodges is merely a
corruption of the "YOD" (with which it should be replaced), and that "the
mysterious YOD of the Kabala" is the "image of the Kabalistic Phallus."
(3) The "Kabalah" he refers to here is a medieval book of the occult, a
highly mystical and magical interpretation of the Bible, (4) and important
sourcebook for sorcerers and magicians. (5)
d. The Point Within a Circle
The Masons of the Blue Lodge are taught that the Point within a Circle
represents the individual Mason (the Point), contained and restricted by
the boundary line of his duty (the Circle). Its real meaning, however, is
that of the phallus, positioned within the female generative principle (sex
organ), the climactic act of Sun-god worship. (6)
Dr. Albert Mackey, already quoted herein, also writes in his classic work
"Symbolism of Freemasonry," page 352, "Phallus, a representation of the
virile member which was venerated as a religious symbol It was one of
the modifications of sun worship, and was a symbol of the fecundating
power of that luminary. The Masonic point within a circle is undoubtedly
of phallic origin."
e. The Vertical Lines
The two vertical lines touching the sides of the circle are represented to
the Blue Lodge Mason as "the Holy Saints John." By this is meant John
the Baptist and John the Apostle. In reality, the two vertical lines
represent the Summer and Winter Solstices, the shortest and longest
nights of the year, respectively. These nights are, and have been since
antiquity, important periods for pagan worship.
Concerning these two lines, Albert Mackey has written ("Symbolism of
Freemasonry," page 352), "The lines touching the circle in the symbol of
the point within a circle are said to represent St. John the Baptist and
St. John the Evangelist, but they really refer to the solstitial points,
Cancer and Capricorn, in the Zodiac."
f. The Bible
The Bible, only one of the "Three Great Lights" of Masonry (along with
the Square and Compass), is represented to Blue Lodge Masons as
symbolizing truth. In reality, the Bible may be replaced with the Koran,
the Book of the Law, The Hindu scriptures or any other "holy book,"
depending on the preferences of the men in the Lodge. In most American
Lodges, the members are told that all the Masonic system and its rituals
are "based on the Bible." Such, however is not the case. In Chase's
"Digest of Masonic Law," pages 207-209, it is clearly written that
"Masonry has nothing whatever to do with the Bible," and that "it is not
founded upon the Bible, for if it were it would not be Masonry, it would
be something else."
Albert Pike, in writing on the subject of Masonry's source-book said,
"Masonry is a search after light. That search leads us directly back, as
you see, to the Kabalah." (Morals and Dogma, page 741). The Kabalah,
then, seems to be the actual sourcebook of Masonry and the Bible
merely (as it is spoken of in the ritual) a piece of the "furniture" of the
Lodge.
NOTE: For more information concerning Masonic symbols and their true
meanings, see McQuaig, C.F., "The Masonic Report," Answer Books and
Tapes, Norcross, GA, 1976; Storms, E.M., "Should a Christian Be a
Mason?," New Puritan Library, Fletcher NC 1980; and Mackey, Albert G.,
"Symbolism of Freemasonry," Charles T. Powner Co., Chicago 1975.
Footnotes:
1. "Phallus: a representation of the virile member (male sex organ)
which was venerated as a religious symbol very universally by
the ancients. It was one of the modifications of Sun-worship, and
was a symbol of the fecundating (impregnating) power of that
luminary. The Masonic point within a circle is undoubtedly of
phallic origin." (Mackey, Albert G., "Symbolism of Freemasonry," p.
352)
2. Pike, Albert, "Morals and Dogma," pp. 11, 839, 850, 851.
3. Pike, Albert, "Morals and Dogma," pp. 5, 757, 758, 771, 772.
4. Cabala (Kabalah) is a medieval and modern system of theosophy,

mysticism and thaumatology (magic), "Webster's New Collegiate
Dictionary." P. 53.
5. Baskin, Wade, "The Sorcerer's Handbook," New York, Philosophical
Library, 1974.
"These two divinities were commonly symbolized by the generative
parts of man and woman The Phallus and Cteis (vagina), emblems of
generation and production, and which, as such, appeared in the
Mysteries. The Indian Lingam was the union of both, as were the Boat
and Mast, and the Point within the Circle Pike Albert, "Morals and
Dogma," p. 401.
THE MASCULINE JOURNEY

by Robert Hicks
WATCH UNTO PRAYER DISCLAIMER:

We apologize for the ofensive content of this material, the inclusion of
which was sorely debated; however Masculine Journey is still published
and sold as a Christian book and therefore requires examination by
Christians.
Chapter 3 ~
The Phallic Male - Zakar: The Mysterious Taskmaster
The Phallus as the Organ of Gender Discrimination
The second word used for man or male is the Hebrew word zakar, which
is usually translated as "male" in opposition to woman. (1) This word is
used eighty-two times in the Old Testament, but when the Semitic roots
for the word are examined, the primary verbal idea is "to be sharp, or
pointed." (2) Now, the connotation is not that of being a "sharp" dresser
or such. The meaning has to do with the male protrusion, hence the
male penis or phallus. When Arabic (also a Semitic language using the
same three consonantal bases for words) is consulted, the word for male
(dakar) and the word for penis is the same word. (3) In other words, the
Scriptures root male identity and sexuality firmly in anatomy, rather
than psychology or sociology. Male identity, as determined by modern
psychology, says, "You are a male if you feel like one." Sociology might
say, "You are a male if you do the kinds of things that the given culture
says you should do to be considered male." Obviously, in this rapidly
changing culture mixed with the garden variety of pop psychologies, male
identity can mean virtually anything.
The Bible simply defines manhood by the phallus, the very way the
doctor did when my son was born. I am a male, whether I feel like it or
not, or whether I ever do anything considered masculine by the culture in
which I am living. This is the fixed point on the male journey that roots
my identity as a man in something that will never change. Yes, sexchange operations take place, but they only illustrate the complete
rebellion and perversion of the concept. The entirety of the Scriptures
reflect the simple twofold division of the entire human and animal
kingdom into male (zakar) and female (neqevah). The female term
likewise has anatomical overtones in meaning, namely having the ideas
of being "bored through, and pierced." (4) This roots the essential identity
of both sexes in the equipment they show up with at birth. Such
equipment we know has been developing diferently from the time of
conception.
On the day my son, Graham, was born, he did not know what it meant to
be phallic. This awareness, with all its associated ideas and problems,
came later with puberty. But for now let me continue to address how the
Scriptures use this word zakar.
The Phallus as Determiner of Religious Service

The feminist era has made all gender diferentiation into political
discrimination. Therefore, when some feminists read the Bible all they
see is the sexual discrimination that they believe dominated the biblical
writers' instruction. However, the Bible says only what it says, and often
what we see in it is what we want to see. It is very easy to view the Bible
through the cultural or political glasses that we have already embraced
as correct. Therefore, we go to the Bible to justify our own political or
theological correctness. And we make our modern agendas lord, rather
than going to the Bible and seeking to understand its message in a
radically diferent time and place. There are many things in the Bible
that seem unfair, but the reason they seem unfair is because modern
standards of fairness difer radically from what we read in the Bible. The
real question I need to ask myself as a Bible reader is, "Where did I get
my current standards for fairness?" We get them through the agency of
our modern cultural perspectives and influences. Therefore, the fact that
spiritual service in the Old Testament was regulated by gender seems
ofensive to modern readers. I can't answer why this is so or what it
really means to the church today, but I do know there are diferences. So
what are the diferences?
First, the celebrative animal oferings made during Israel's feasts were
made on the basis of gender. Heads of households on Passover were to
bring a male lamb (Exodus 12:5). For a guilt ofering only a female sheep
or goat was allowed (Leviticus 5:6). Peace oferings could be either male
or female (3:1,6), while all freewill oferings had to be male (22:19). Why?
I have no idea! No reason is given in the text for the diferences. But what
it does reveal is that each individual was required to worship God in
specific ways. I don't believe there was any preference toward maleness or
femaleness in this system. However, some feminists have noted that only
the male was required to bring a sacrifice (Exodus 23:17, 34:23; Deut
16:16). This is true. It was also true that only males could be priests
(Exodus 28:1; Lev. 8:1-3). Furthermore, only males could be killed in
mass murder and used as cannon fodder in war, while women and
children were often allowed to live (Deut. 20:13-14). (5) Men also got to
pay far more money than women for making the same vows (Lev. 27:3,56).
These diferences seem just as unfair to me as a man when I view them
through the lens of my modern "enlightened" society. Why should I as a
man have to pay more money than a woman for making the same
religious vow? Or why should I have to risk my own life in warfare, when
at least women have the option of being servants of the winning army
and staying alive? These stipulations do not seem fair. One can view
these diferences as one would examine the bark of trees while missing
what is going on in the forest. Even though I don't know exactly why
these diferences exist -- since no explanation is given -- it is my
generalization that what it says about the phallic male is that there is no
conflict between sexuality and spirituality. We are called and addressed
by God in terminology that describes who and what we are -- zakar,
phallic males.
Possessing a penis places unique requirements upon men before God in
how they are to worship Him. We are called to worship God as phallic
kinds of guys, not as some sort of androgynous, neutered nonmales, or
the feminized males so popular in many feminist-enlightened churches.
We are told by God to worship Him in accordance with what we are,
phallic men.
The Phallus as the Symbol of Dedication and Connection

Years ago we moved our family to the beautiful isle of Hawaii. Like all
newcomers we toured the outer islands and took in the ancient Hawaiian
culture. On one occasion I remember staring at various ancient artifacts.
As my wife noticed the same statue I was looking at, she questioned,
"Why is it so large?" Her question was not related to the size of the statue
but the size of its protruding phallus. I laughed and answered, "Nothing
ever changes." Feminine puzzlement appeared on her face as she quickly
moved to the next display. I could tell she really didnt understand what I
was getting at. To me there was very little diference between this
Hawaiian idol/image and the artifacts that are sold regularly in "adult"
bookstores. I'm sure some day archaeologists will dig up the adult toys
from our current society and view them as elements of our religious
worship. They will be right, because that's precisely what they are and
always have been. The phallus has always been the symbol of religious
devotion and dedication. Professor George Elder notes,
"Phallus, like all great religious symbols, points to a mysterious divine
reality that cannot be apprehended otherwise. In this case, however, the
mystery seems to surround the symbol itself. . . . It is not as a flaccid
member that this symbol is important to religion, but as an erect organ."
(6)
The Hawaiian phallus was, of course, as described!
The first thing we learn about the phallus in the bible is that it is the
male organ that is singled out as the unique site for the first wound and
bloodletting a man will face -- circumcision (Gen. 17:10, 14). Some have
debated whether this first circumcision was nothing more than a
bloodletting done by Zipporah, Moses' wife, on her own son, in order to
appease God's wrath against Moses (Exodus 4:25). Whatever the origin,
the ceremony became a male marker for both the child's dedication to
God and his being linked to the community of Israel. It was also a
symbolic recognition of God's faithfulness in the provision of male
ofspring who could, in turn, produce more ofspring to continue the
covenant. Circumcision, placed upon the organ of regeneration, created
both a symbolic and physical wound that was a daily reminder to the boy
and man of who he was. Every Israelite, when looking at himself naked,
was reminded of how diferent he was from the Gentiles and for what
purpose. In this sense, his sexuality took on spiritual significance. Every
time he used his penis, he was making a spiritual statement about who
he was and who he worshiped and why. It has always been this way, for
every Jew in every culture!
In modern culture the phallus has been separated from spiritual
categories. In some of the religious circles I have traveled in, men and
women view the phallus as a spiritual liability. Women sort of tolerate or
joke about the phallus functions in men, and in the church it is a rare
cleric who gives any clarification to men on how the phallus should be
understood and used. The silence says as much as the overt messages.
The phallus is not a spiritual subject to be discussed alongside God, the
Church and more "spiritual" doctrines.
This division of sexuality and spirituality is rather recent in the history of
religious experience. In most pagan societies, sexuality is seen as an
important aspect of uniting the spiritual with the physical and with the
worship of gods and goddesses. In may cities, sacred prostitutes "served"
at the temples in order to be the mediatrix between the gods and
humans. One writer notes,
"The 'heiros gamos,' the sacred prostitute was the votary chosen to
embody the goddess. She was the goddess' fertile womb, her passion and
her erotic nature. In the union with the god, embodied by the reigning
monarch, she assured the fertility and well-being of the land and the
people. . . she did not make love in order to obtain admiration or devotion
from the man who came to her, for often she remained veiled and
anonymous; her raison d'tre was to worship the goddess in lovemaking,
thereby bringing the goddess love into the human sphere. In this union
-- the union of masculine and feminine, spiritual and physical -- the
personal was transcended and the divine entered in. As the embodiment
of the goddess in the mystical union of the sacred marriage, the sacred
prostitute aroused the male and was the receptacle for his passion . . . .
The sacred prostitute was the holy vessel wherein chthonic and spiritual
forces united." (7)
Now certainly I am not suggesting that true sexuality and spirituality
should be untied in this way. After all, this was what the Apostle Paul
was trying to straighten out in the Corinthian church because some of
the believers were apparently still having intercourse with sacred
prostitutes (I Cor. 6:15-20). In order to correct this perversion, he
encourages the cultivation of a sexual relationship in marriage as a
prevention from this abundant "sacred sex." Apparently, even the
married couples had become abstinent as an overreaction to the
Corinthian extremes and had thrown the sexual relationship totally out
of marriage. To this problem, Paul tells them to "stop depriving
themselves," and to recultivate the sexual area of their marriage lest they
be severely tempted by the culture (or Satan). In similar fashion the
Church has been reacting and overreacting on the relation of sexuality to
spirituality ever since.
Current Christianity cannot openly deal with or talk about the male
phallus in its full sexuality or fantasy. Much of the original manuscript
for my book Uneasy Manhood, on the subject of men's sexuality, was
edited out because it was too frank and honest, even about a Christian
man's sexuality. On the other hand, modern psychology has become so
sexually oriented that if a client is holding back anything of a sexual
nature, he is viewed as one who has not fully disclosed, or is not being
clinically honest, or must be manifesting psychological denial about his
sexuality. At the same time, most secular therapists have not given much
attention tot he adjacent spiritual issues that surround a full
understanding of the phallus. Thus, they deal with sexual addictions and
dysfunctions without considering the larger and deeper connections that
might relate to issues of worship, spiritual bondage, or demonic activity.
Monick observes this oversight by both psychology and the Church. He
writes,
"People are uneasy with the correlation of sexuality and religion.

Christianity, especially has separated the two in a way that would make
them appear to be irreconcilable. Psychiatry continues the disjuncture,
emphasizing it with pathological labels. The church elevates religion,
devaluing sexuality. Psychiatry does the opposite -- elevating sexuality
and devaluing religion. The union of sexuality and religion is like and
electrical connection. Wrong joining leads to disaster. No joining
produces no energy. Proper joining holds promise." (8)
A scriptural theology of sexuality joins them properly. I believe until the
church sees men for what they are, phallic males with all their inherent
spiritual tensions, it will not begin to reach men where they are living.
Without proper teaching on the phallus, men will carry around in the
psyches a spiritual god-hunger so mysterious and powerful that when
driven underground, it will seek spiritual fulfillment only in the secrecy
of motel rooms, adult videos, and in the bragging and joking about
sexual exploits in athletic locker rooms. For many men in our culture,
the secrecy has driven them to gay bars, topless nightclubs, and endless
afairs. This sexual energy, which is essentially spiritual, takes place
under the cover of darkness, perhaps because the Church has not shed
enough light on the spiritual nature of our sexuality. Therefore, our
sexual compulsions, addictions, and aberrations have become our
expressions of worship -- worship of a false god.
Chapter 8 - A New Male Journey
Seeing Jesus as the Voice of God
The second most often-asked question I get at men's retreats is, "Where
does Jesus fit into all this?' Well, He fits very nicely as the One who
moves us on from one stage to the next. He is the only One who can
genuinely empathize with where we are because He also has experienced
the same stages on the masculine journey (Heb. 4:15). Jesus, of course,
was the second Adam (Rom. 5:14), and as the second Adam was very
much human, He experienced the full range of human emotional and
physical life, yet did not sin. But the Hebrews passage affirms for us that
He was sincerely tempted to sin. I believe He was truly tempted without
compromising His deity.
Jesus was very much zakar, phallic. As much as the feminists try to
ignore this issue, Jesus was very much masculine, and masculine means
being male, and being male means having a penis. There's no way
around it. some in church history could not tolerate the exposure of the
Son of God's genitalia. Therefore, you will never find a portrait of the
crucifixion of Jesus with penis exposed, even though it was a common
Roman custom to crucify criminals naked. Even the gospel writers tell us
that Jesus outward garment was torn into four pieces, leaving the inner
tunic, which was then gambled for intact (John 19:23-24). That left
nothing. No underpants. Nothing. And I seriously doubt that the soldiers
would have wrapped a towel around Him for the sake of the portrait!
I believe Jesus was phallic with all the inherent phallic passions we
experience as men. But it was never recorded that Jesus had sexual
relations with a woman. He may have thought about it as the movie Last
Temptation of Christ portrays, but even in this movie He did not give in to
the temptation and remained true to his messianic course. If temptation
means anything, it means Christ was tempted in every way as we are.
That would mean not only heterosexual temptation but also homosexual
temptation! I have found this insight to be very helpful for gay men
struggling with their sexuality.
THE MASCULINE JOURNEY, Robert Hicks, NavPress, 1993
Pp. pp. 47-55; 180-181.
Footnotes
1. William L. Holladay, ed., A Concise Hebrew and Aramaic Lexicon of
the Old Testament (Grand Rapids:Eerdmans, 1971), p. 89.
2. See Brown, Driver and Briggs, A Hebrew and English Lexicon of
the Old Testament; and G. Johannes Botterwick and Helmer
Ringgren, ed., Theological Dictionary of the Old Testament, vol. 4
(Grand Rapids: Eerdmans, 1974), pp. 82-87.
3. Botterwick and Ringgren, p. 83.
4. Ibid.
5. Women were killed in the conquest of Canaan, but it seems this
was not the intent of what was declared in Deuteronomy.
6. Quoted in Eugene Monick, "Phallos and Religious Experience," in

Keith Thompson, ed., To Be a Man: in Search of the Deep
Masculine (Los Angeles: Jeremy P. Tarcher, 1991), p. 127.
7. Nancy Qualls-Corbett, The Sacred Prostitute: Eternal Aspect of the
Feminine (Toronto: Inner City Books, 1988), pp. 39-40.
8. Monick, p. 127.
THE LEGEND OF HIRAM ABIFF

(The Egyptian Connection)
THE DEADLY DECEPTION

Jim Shaw & Tom McKenney
Appendix D
The heart of Freemasonry is the Blue Lodge with its three degrees. The
climactic degree (and the final one for most Masons) in the Blue Lodge is
the Third, or Master Mason Degree. The heart of the Master Mason
Degree, the thing that gives it both meaning and substance, is without
any doubt the reenactment of the Legend of Hiram Abif. It is this central
figure in the legend, this Hiram the "Widow's Son," the "Tyrian Architect,"
this 'First Grand Master' who is impersonated by every man who is
initiated as a Master Mason. It is Hiram who is at the very heart of the
foundation of all of Masonry. His true identity and nature become, then,
matters of extreme significance. Just who -- and what -- was this man,
Hiram Abif?
1. The Masonic Tradition
According to the Masonic legend, Hiram Abif was a man of Tyre, the son
of a widow, and the chief architect of the Temple built by King Solomon.
He was the central character in the building of the Temple and one of
three leading characters along with King Solomon and Hiram, King of
Tyre. Hiram Abif, Masonry teaches, was the only one on Earth who
knew "the secrets of a Master Mason," including the most important
secret of all, the "Grand Masonic Word," the name of God (the "inefable
name"). Since, in occult lore, knowing the name of a spirit is a key to
having its power, there was a very great power in knowing this word.
Knowing the other "secrets of a Master Mason" would enable the
masons/workmen working on the Temple project to go out on their own,
working as Master Masons and earning Master Mason's wages."
This Hiram had promised to reveal the "secrets of a Master Mason,"
including the name of God ("Grand Masonic Word"), upon completion of
the Temple, and to make the workmen Master Masons, able then to go
out on their own as masters (they were, as yet, only "fellowcraft" Masons).
One day Hiram went, as was his custom, into the unfinished Holy of
Holies at noon ("High Twelve") to worship and to draw up the work plans
(on his "trestleboard") for the workmen to follow the next day. The
workmen were outside the Temple for their lunch break ("the craft were
called from labor to refreshment")
As Hiram was leaving the Temple he was accosted by three "ruffians," in
succession, who demanded that they be given the secrets immediately
(without waiting for the Temple to be completed). He was handled roughly
by the first ruffian (Jubela), but escaped. Accosted and handled roughly
by the second ruffian (Jubelo), he again refused to divulge the secrets
and again escaped. The third ruffian (Jubelum) then accosted him and,
when Hiram again refused to divulge the secrets, killed him with a blow
to the forehead with a setting maul. The body was hastily concealed
under some rubbish in the Temple until midnight ("low twelve") when it
was taken out to the brow of a hill and buried. The grave was marked by
a branch of Acacia (an evergreen tree common in the Middle East), and
the three ruffians attempted to escape the country. Denied passage on a
ship out of the country, they retreated into the hills to hide. Meanwhile,
back at the Temple, it was noticed that Hiram was missing and King
Solomon was notified. Solomon immediately ordered a search in and
about the Temple with no success. At this point 12 "fellowcrafts" reported
to the King that they and three others (the three "ruffians") had
conspired to extort the secrets of Hiram Abif but they had repented and
refused to go through with the murderous plan. They reported that it
was those other three who had murdered Grand Master Hiram and King
Solomon then sent them out in groups of three to search in all

directions.
After questioning the sea captain who had refused the murderers
passage, three of the searchers then followed the murderers' path and
discovered the grave with its Acacia at the head. Digging down and
recognizing the body, they reported back to Solomon. Solomon sent them
back to locate the grave, positively identify the body as Hiram and to
attempt to raise it from the grave with the grip of an Entered Apprentice.
They relocated the grave but were unable to raise the body because
decomposition had caused the flesh to cleave to the bone.
Reporting back to Solomon, they were told to return to the grave and
attempt to raise the body with the grip of a Fellowcraft. When this failed
because the skin slipped away, they reported back to Solomon who,
himself, went to the grave and raised the body up with the grip of a
Master Mason, the "Strong Grip of a Lion's Paw." Hiram was not only
brought up out of the grave, but restored to life. The first word he spoke
was the replacement for the "Grand Masonic Word" lost at his death and
that word is the one passed down to Master Masons to this day. (1) This,
then, is the Masonic legend of Hiram Abif, and most Blue Lodge Masons
believe that it is a factual, scriptural and historical account. It is
generally believed, in spite of the fact that the Masonic authorities and
writers of doctrine agree that it is not only a myth, unsupported by facts,
but acknowledge that it is but a retelling of Isis and Osiris.
2. The Bible Record
Does the Bible record such as person as Hiram Abif? Definitely not,
although part of his identity is taken from the Bible. The Scriptures
record two men named Hiram concerning the building of the Temple by
King Solomon; one is Hiram, King of Tyre, who was supportive of
Solomon and who provided materials and workmen for the project. The
other Hiram, called "a widow's son of the tribe of Naphtali," was a worker
in brass, not the architect of the entire Temple. He made the brass
pillars, the brass lavers, shovels and basins. The Scriptures record that
this Hiram, the widows son, completed all the work that he had come to
do on the Temple. Presumably, he then returned to his home in Tyre, safe
and sound (there is no indication in the Bible of anything to the
contrary). (2) Concerning the Masonic claim that Hiram, the widow's son,
was chief architect of the Temple, the Bible is clear in establishing that
he was no such thing. The Bible reveals that God, Himself, was the
designer and architect of the Temple, that He gave the plans in minute
detail to David and that David gave them to Solomon, (3) along with most
of the materials. To claim that anyone but God was the Chief Architect of
the Temple is unfounded and, I believe, blasphemous.
3. The Egyptian Connection
It is the consensus of opinion among Masonic authorities, philosophers
and writers of doctrine that the legend of Hiram Abif is merely the
Masonic version of a much older legend, that of Isis and Osiris, basis of
the Egyptian Mysteries. The following is a brief summary of that legend,
and a comparison with the Masonic legend of Hiram Abif. This
comparison is supported, beyond doubt, by the conclusions of the
Masonic authorities.
a. The legend of Isis and Osiris
Osiris, both King of the Egyptians and their god, went on a long journey
to bless neighboring nations with his knowledge of arts and sciences. His
jealous brother, Typhon (god of Winter) conspired to murder him, steal
his kingdom and did so. Isis, sister and wife of Osiris and his queen (as
well as Egypt's Moon-goddess) set out on a search for the body, making
inquiries of all she met.
After certain adventures, she found the body with an Acacia tree at the
head of the coffin. Returning home, she secretly buried the body,
intending to give it proper burial as soon as arrangements were made.
Typhon, by treachery, stole the body, cut it up into 14 pieces and hid
them in as many places. Isis then made a second search and located all
the pieces but one; the one missing and lost part was the phallus.
She made a substitute phallus, consecrated it, and it became a sacred
substitute, and object of worship.
This, in extremely abbreviated form, is the Egyptian legend of Isis and
Osiris. It is without doubt, the basis for the Masonic legend of Hiram
Abif. To support this "Egyptian connection," let's consider two things: a
brief comparison of key elements in both stories and the conclusions of
the Masonic authorities in Masonic source-writings.
b. A Brief Comparison of the Legends of Hiram Abiff and Osiris

The fundamental similarity between the two stories may be seen in many
respects; the following are some of the most important:
(1) Both men went to foreign lands to share their knowledge of arts and
sciences.
(2) In both legends there is a precious thing possessed: Hiram has the
secret word; Osiris has the kingdom.
(3) In both legends there is a wicked conspiracy by evil men to seize the
precious thing.
(4) In both legends there is a struggle and a murder of the virtuous
leader.
(5) Both are murdered by their brothers (Osiris by Typhon; Hiram by
Jubelum, his brother Mason).
(6) Both bodies are buried hastily, with the intention of a later, deliberate
burial.
(7) Locations of the bodies are both marked by Acacia at the head.
(8) In both legends, there are two separate searches for the bodies.
(9) In both legends there is a loss of something precious: in Hiram's
death, the secret word is lost; in Osiris' death, the phallus is lost.
(10) In both there is a substitution for the precious thing that has been
lost; concerning Hiram it is the substitute for the secret word; concerning
Osiris it is the substitute phallus.
c. Conclusions of the Masonic Authorities
A few statements from the most authoritative Masonic writers will suffice
to express the doctrinal consensus:
(1) "The legend and traditions of Hiram Abif form the consummation of
the connecting link between Freemasonry and the Ancient Mysteries."
(Pierson, "Traditions of Freemasonry," p. 159)
(2) "We readily recognize in Hiram Abif the Osiris of the Egyptians"
(Pierson, p. 240)
(3) "Osiris and the Tyrian Architect (Hiram Abif) are one and the same."
(Sickles, Daniel, "Freemason's Guide." p. 236)
(4) "That part of the rite (Master Mason initiation) which is connected
with the legend of the Tyrian Artist (Hiram Abif)should be studied as a
myth and not as a factoutside of Masonic tradition there is no proof
that an event such as is related in connection with the "Temple Builder"
ever transpired and, besides, the ceremony is older by more than a
thousand years than the age of Solomon It is thoroughly Egyptian."
(Sickles, Daniel, "The Ahiman Rezon," p. 195)
(5) It (the Legend of Hiram Abif) is thoroughly Egyptian, and is closely
allied to the Supreme Rite (highest degree) of the Isianic Mysteries
(Mystery religion of Isis and Osiris)." (Mackey, Albert, "Lexicon of
Freemasonry," p. 195)
CONCLUSION
Thus, it seems clear, the Hiram Abif of Freemasonry is not an historical
character and certainly not a biblical one. Rather, he actually represents
Osiris, the Egyptian Sun-god, and the reenactment of the Legend of
Hiram Abif is actually the reenactment of the legend of Isis and Osiris.
Thus, each sincere man who is initiated into the Third (Master Mason)
Degree of Masonry impersonates Osiris, the Sun-god of Egypt, and
enters into his life of good deeds, his death, his burial and is "raised" in
his resurrection from the dead. With this understood, it is then easy to
understand the statement in the Kentucky Monitor (handbook for all
Blue Lodge Masonry in the Grand Lodge of Kentucky) that, while the
Christian's Messiah is called Jesus, the Mason's Messiah is called Hiram
(Kentucky Monitor, "the Spirit of Masonry," xv).
(1) It puzzles me that no one has questioned the necessity for a
"substitute" for the lost Grand Masonic Word. If it was lost at the death of
Hiram because only he knew it, then why, when Hiram was raised back
to life, didn't Solomon just ask him what the real, original one was? All
Solomon needed to do was say something like, "Hirampraise the Lord
that you are no longer dead! Now what was that word all this fuss has
been about?"
(2) I Kings 7:13-47
(3) I Chronicles 17;1-15; 22:11-29:9 (especially 28:19)
A Sacred Assembly
Masonic Foundations of the United States
http://watch.pair.com/mason.html
THE MASONIC NEW WORLD

ORDER
Masonic Foundations of the United States
Great Seal of the United States
Masonic Architecture of Washington, D.C.
British Freemasonry's Plan for America
George Washington's Correspondence
Masonic Foundations Of The United States

The Lubavitch Resolution (H.J. Res. 104) appealed to Congressional
recognition of the "historical tradition of ethical values and principles
which are the basis of civilized society and upon which our great Nation
was founded." Christians have been led to believe that American
civilization rests on the basic principles of Christian morality, which
have their origin in the Scriptures. Notable for propagating this
misinformation are D. James Kennedy and Peter Marshall, Jr. (son of the
late U.S. Senate Chaplain) who wrote THE LIGHT AND THE GLORY.
Interestingly, both ministers are members of the Council for National
Policy, a secret organization which includes among its 400+ members
numerous Christian ministry leaders, various members of Scottish Rite
Freemasonry of high degree, including Jesse Helms and Jack Kemp,
Senator Trent Lott, Rep. Dick Armey, and other globalists involved in
media, oil, real estate and financial industries.
The Founding Fathers

It is certain that there were Christians among the founding fathers of
the United States, however, historical evidence militates against the
view that those who formulated the fundamental documents of
American government were, in the main, Christians. To the contrary,
not a few who wrote and signed the Declaration of Independence,
Articles of Confederation and the Constitution were Deists, Theists and
Freemasons. Webster's Dictionary defines "theism" and "deism":
Theism - "belief in the existence of a god or gods; specif: belief in the
existence of one God viewed as the creative source of man and the
world who transcends yet is immanent in the world."
Deism - "a movement or system of thought advocating natural
religions based on human reason rather than revelation, emphasizing
morality, and in the 18th century denying the interference of the
Creator with the laws of the universe."
One recent historical account of Freemasonry, THE TEMPLE & THE
LODGE, boast instead of the profound influence of Freemasonry on the
founding documents, (while carefully trying to avoid creating the
impression of a Masonic conspiracy):
"Of the fifty-six signatories of the Declaration of Independence, only

nine can definitely be identified as Freemasons, while ten others may
possibly have been. Of the general officers in the Continental Army,
there were so far as documentation can establish, thirty-three
Freemasons out of seventy-four. Granted the known Freemasons were,
as a rule, more prominent, more instrumental in shaping the course of
events than their unaffiliated colleagues...
"On 11 June, (the Continental) Congress appointed a committee to
draft a declaration of independence. Of the five men on this
committee, two - Franklin and...Robert Livingston - were Freemasons,
and one, Robert Sherman, is believed, though not confirmed, to have
been. The other two, Thomas Jefferson and John Adams - were not,
despite subsequent claims to the contrary. The text of the declaration
was composed by Jefferson. It was submitted to Congress and
accepted on 4 July 1776. The nine signatories who can now be
established as proven Freemasons, and the ten who were possibly so,
included such influential figures as Washington, Franklin and, of course,
the president of the Congress, John Hancock. The army, moreover,
remained almost entirely in Freemasonic hands...As we shall see, it is
in the Constitution that the influence of Freemasonry is most
discernible...
"At last, on 25 May 1787, the Constitutional Convention opened in
Philadelphia and commenced its efforts to devise the machinery of
government for the new nation. The first voice to make itself heard in
any significantly influential way was a characteristically Freemasonic
one, that of Edmund Randolph.. Randolph...a member of a
Williamsburg lodge, had become Washington's aide-de-camp.
Subsequently he was to become Attorney-General, then governor of
Virginia and Grand Master of Virginia's Grand Lodge. During
Washington's presidency, he was to serve as the first Attorney-General
of the United States, then the first Secretary of State.
"...There were ultimately five dominant and guiding spirits behind the
Constitution - Washington, Franklin, Randolph, Jefferson and John
Adams. Of these, the first three were active Freemasons, but men who
took their Freemasonry extremely seriously - men who subscribed
fervently to its ideals, whose entire orientation had been shaped and
conditioned by it. And Adam's position, though he himself is not known
to have been a Freemason was virtually identical to theirs. When he
became president, moreover, he appointed a prominent Freemason,
John Marshall, as first Chief Justice of the Supreme Court." (1)
The Biblical Discernment Ministries web site also provides information
on the Masonic founding fathers of America.
From American Masonic History - What Are America's True Roots?

"Some of the greatest names of the American Revolution were Masons:
Ethan Alien, Edmund Burke, John Claypoole, William Daws, Benjamin
Franklin, John Hancock, John Paul Jones, Robert Livingston, Paul Revere,
Colonel Benjamin Tupper, and George Washington. Of the 56 signers of
The Declaration of lndependence, eight were known Masons and seven
others exhibited strong evidence of Masonic membership. Of the forty
signers of the Constitution, nine were known Masons, 13 exhibited
evidence of Masonic membership, and six more later became Masons.
"There were many other Masonic influences in early American history:
(1) Lafayette, the French liaison to the Colonies, without whose aid the
war could not have been won, was a Freemason; (2) the majority of the
commanders of the Continental Army were Freemasons and members
of "Army Lodges"; (3) most of George Washington's generals were
Freemasons; the Boston Tea Party was planned at the Green Dragon
Tavern, also known as the "Freemasons' Arms" and "the Headquarters
of the Revolution"; (4) George Washington was sworn in as the first
President of the United States by Robert Livingston, Grand Master of
New York's Masonic lodge, and the Bible on which he took his oath was
from his own Masonic lodge; and (5) the Cornerstone of the Capital
Building was laid by the Grand Lodge of Maryland." (2)
The following profiles demonstrate the extent to which certain more
prominent and influential founding fathers were committed either to
Freemasonry, deism or theism:
BENJAMIN FRANKLIN
You will note in this profile that Anderson's Constitutions, which was
the handbook for English Freemasonry, enunciated the Masonic
mandate for the True Noahide as expressed by Prince of Masonry,
Albert Mackey:
"On 8 December 1730, Benjamin Franklin printed in his newspaper,
The Pennsylvania Gazette, the first documented notice about
Freemasonry in North America. Franklin's article, which consisted of a
general account of Freemasonry, was prefaced by the statement that
'there are several Lodges of FREE MASONS erected in this Province'...
Franklin himself became a Freemason in February 1731, and Provincial
Grand Master of Pennsylvania in 1734. That same year, he ushered
into print the first Freemasonic book to be published in America, and
edition of Anderson's Constitutions...the Bible for English Freemasonry.
It enunciates what were to become some of the now familiar and basic
tenets of the Grand Lodge... (In) The first article... Anderson writes, 'tis
now thought more expedient only to oblige (Masons) to that Religion to

which all men agree..." (3)
"...(A) revision of the Old Charges...contained this passage: 'A Mason is
obliged by his tenure to obey the Moral Law.' In the edition of 1738, Dr.
Anderson has, without authority, completed the sentence by adding
the words, 'As a true Noachida. ...the only religious laws which a
Freemason is required to obey are those which are contained in the
code that has been attributed to Noah. This sentiment is still further
expressed toward the close of the 'Old Charges' where it is said that
the Mason is obliged only 'to that religion in which all men agree,'
excluding therefore atheism and requiring the observance of such
simple laws of morality as are enjoined in the precepts of Noah." (4)
THOMAS PAINE
Thomas Paine, a theist, published his pamphlet "Common Sense" in
January of 1776, which turned the tide of public opinion in favor of
declaring independence. Paine's arguments against all forms of
monarchy dissolved any lingering attachment to Great Britain. On July
4, 1776, the Continental Congress adopted the Declaration of
Independence declaring the colonies free and independent states.
Although Paine quoted Scripture to denounce the concept of monarchy,
his later work, Age of Reason, is a treatise on the implausibility of the
Bible and the irrationality of Christianity. Paine believed in one God, but
rejected all religions, saying:
"My own mind is my own church." He also maintained an interested in
Freemasonry. His pamphlet, Origin Of Free-Masonry, proposed that
Masonry's embodiment of the sun worship of ancient Druidism was a
legitimate alternative to Christianity. He notes that Freemasonry's god,
"...Osiris and Isis, theologically represented the Supreme Being and
universal Nature..." (5)
THOMAS JEFFERSON
Thomas Jefferson, a Deist, wrote the Declaration of Independence,
which opens with a statement of rights deriving, not from the God of
Holy Scripture, but Nature's God and the Natural Law.
"When in the Course of human events, it becomes necessary for one
people to dissolve the political bands which have connected them with
another, and to assume among the powers of the earth, the separate
and equal station to which the Laws of Nature and of Nature's God
entitle them, a decent respect to the opinions of mankind requires that
they should declare the causes which impel them to the separation."
In The Jefferson Bible: The Life and Morals of Jesus, Jefferson describes
his views of Jesus Christ, the Christian religion, and his own religious
beliefs. In a Syllabus which he appended to his Bible, he compared the
teachings of Jesus to those of the earlier Greek and Roman
philosophers, and to the religion of the Jews of Jesus' time. The
following excerpt is from a letter discussing the Syllabus. Of
significance is his statement, "...(Jesus) preaches the efficacy of
repentance towards forgiveness of sin; I require counterpoise of good
works to redeem it..."
"But while this syllabus is meant to place the character of Jesus in its
true and high light, as no impostor Himself, but a great Reformer of the
Hebrew code of religion, it is not to be understood that I am with Him
in all His doctrines. I am a Materialist; he takes the side of Spiritualism;
he preaches the efficacy of repentance towards forgiveness of sin; I
require counterpoise of good works to redeem it, etc., etc. It is the
innocence of His character, the purity and sublimity of His moral
precepts, the eloquence of His inculcations, the beauty of the
apologues in which He conveys them, that I so much admire;
sometimes, indeed, needing indulgence to eastern hyperbolism. My
eulogies, too, may be founded on a postulate which all may not be
ready to grant. Among the sayings and discourses imputed to Him by
His biographers, I find many passages of fine imagination, correct
morality, and of the most lovely benevolence; and others, again, of so
much ignorance, so much absurdity, so much untruth, charlatanism
and imposture, as to pronounce it impossible that such contradictions
should have proceeded from the same Being. I separate, therefore, the
gold from the dross; restore to Him the former, and leave the latter to
the stupidity of some, and roguery of others of His disciples. Of this
band of dupes and impostors, Paul was the great Coryphaeus, and first
corruptor of the doctrines of Jesus. These palpable interpolations and
falsifications of His doctrines, led me to try to sift them apart. I found
the work obvious and easy, and that His past composed the most
beautiful morsel of morality which has been given to us by man. The
syllabus is therefore of His doctrines, not all of mine. I read them as I
do those of other ancient and modern moralists, with a mixture of
approbation and dissent..." (6)
GEORGE WASHINGTON
Washington: An Abridgement, by Richard Harwell, records the first
president's initiation and loyalty to the Masonic Lodge.
On September 1, 1752, a new lodge of Masons held its first meeting in
Fredericksburg and soon attracted members. Under Daniel Campbell as
Master, a class of five was initiated on November 4. George, one of this
group, paid his initiation fee of 23s. as an Entered Apprentice. (7)
[Washington's journey to Fredericksburg- 1781]
The journey had shown that the President was as popular in the
Southern States as he was in Federalist New England. On the tour he
received at least twenty-three addresses. Particularly noticeable were
the addresses from Lodges of Free Masons. This probably had no other
significance other than it disclosed the strength of the Masons in the
South and their pride in Washington as a brother. His answers, in turn,
were in good Masonic terms, with no casualness in his references to his
membership in the Order. (8)
In 1791, Washington chose Washington , D.C. in 1791 and
commissioned Pierre Charles L'Enfant, a French engineer, to create a
plan for the physical layout of the city, with the Capitol as the center of
the city.
[He] took the road for the relatively brief ride to the Federal City. It was
September 18 [1794], the date for laying the cornerstone of the
Capitol. The President found the splendor of music and drums, of flying
colors, of many Masons in their symbolic regalia, of happy spectators
generally. It was a memorable affair for the Masonic Order, magnified
by Washington's participation as a member. (9)
Portions of the Temple and The Lodge also confirm that Masonic
ceremonies were conducted for Washington's inauguration and the
laying of the cornerstone of the Capitol building:
"On 4 February 1789, Washington was elected first president of the
United States and John Adams his vice-president. The inauguration was
on 30 April. The oath was administered by Robert Livingston, Grand
Master of New York's Grand Lodge...The marshal of the day was
another Freemason, General Jacob Morton. Yet another Freemason,
General Morgan Lewis, was Washington's escort... Washington himself
at the time was Master of Alexandria Lodge No. 22, Virginia... On 14
December, Alexander Hamilton submitted proposals for establishing a
National Bank. Jefferson opposed them but Washington signed them
through. On the American dollar bill was printed the 'Great Seal' of the
United States. It is unmistakably Freemasonic - an all seeing eye in a
triangle above a thirteen-stepped, four-sided pyramid, beneath which a
scroll proclaims the advent of a 'new secular order,' one of
Freemasonry's long-standing dreams.
"On 18 September 1793, the cornerstone of the Capitol was officially
laid. Grand Lodge of Maryland presided over the ceremony and
Washington was asked to serve as Master... Subsequently, the Capitol
and the White House were each to become focal points of an elaborate
geometry governing the layout of the nation's capital city. This
geometry, originally devised by an architect named Pierre l'Enfant, was
subsequently modified by Washington and Jefferson so as to produce
specifically octagonal patterns incorporation the particular cross used
as a device by Masonic Templars." (10)
Richard Harwell noted the Masonic funeral of George Washington in

1799:
When word came that the Freemasons and the military would attend
the funeral in a body, Lear began to arrange for the hospitality that
would be expected. (11)
Washington's high esteem for the Masonic Order is expressed on the
Masonic National Memorial erected in his honor.
"Carved on the outside of the George Washington Masonic National
Memorial in Alexandria, Virginia, are words from an address by General
Geroge Washington when he visited King David Lodge in Newport,
Rhode Island, as follows:
"'Being persuaded that a just application of the principles on which the
Masonic Fraternity is founded must be promotive of private virtue and
public prosperity, I shall always be happy to advance the interest of the
Society and to be considered by them as a Brother.'" (12)
See also: George Washington's Correspondence
THE MASONIC ARCHITECTURE OF

WASHINGTON, D.C.
The U.S. Capitol Building
The Architect of the Capitol Home Page also documents that "The
cornerstone [of the Capitol] was laid by President Washington in the
building's southeast corner on September 18, 1793, with Masonic
ceremonies." (13) And in a more recent Masonic ceremony in
Washington, D.C., 33 Freemason Senator Strom Thurmond (R-SC) and
fellow Masons honor the laying of the cornerstone 200 years ago.
The Masonic Layout of Washington, D.C.

The following extended excerpt explains the Freemasonic symbolism in
the city of Washington D.C. (The author's dominionist position that we
must "reclaim America" for Christ is not endorsed by Watch Unto

Prayer, for reasons that will become evident as this series continues.)
Freemasonry - Is it Satan's Door to America?
"A curious piece of the Masonic puzzle is the actual street layout for
our Capital city, Washington, D.C.. You see, the city was laid out in the
form of the central Masonic Symbols, the Square, the Compass, the
Rule and the Pentagram.
"Take any good street map of downtown Washington, D.C. and find the
Capitol Building. Facing the Capitol from the Mall and using the Capitol
building as the head or top of the Compass, the left leg is represented
by Pennsylvania Ave. and the right leg, Maryland Ave. The Square is
found in the usual Masonic position with the intersection of Canal St.
and Louisiana Ave. The left leg of the Compass stands on the White
House and the right leg stands on the Jefferson Memorial. The circle
drive and short streets behind the building form the head and ears of
what Satanists call the Goat Of Mendes or Goat's head!
"Sitting on top of the White House is an inverted 5 pointed star, or
Pentagram. It faces North, with the point down in true occult fashion. It
sits within the intersections of Connecticut and Vermont Avenues north
to Dupont and Logan Circles, with Rhode Island and Massachusetts
going to Washington Circle to the West and Mt. Vernon Square on the
East.
"The Pentagram or five-pointed star is, of course, both a Masonic
symbol and the ancient symbol of witchcraft. With its point facing down
(or south, when placed on the ground) it is especially associated with
Satanism. Satanists can be found wearing the inverted pentagram
frequently; and it appears on the cover of many black magic books,
including THE SATANIC BIBLE. In this form, it is also the emblem of the
Eastern Star, the women's Masonic organization.
"The center of the pentagram is 16th St. where, thirteen blocks due
north of the very center of the White House, the Masonic House of The
Temple sits at the top of this occult iceberg.
"The Washington Monument stands in perfect line to the intersecting
point of the form of the Masonic square, stretching from the House of
the Temple to the Capitol building. Within the hypotenuse of that right
triangle sits many of the headquarters buildings for the most powerful
departments of government, such as the Justice Dept., U.S. Senate and
the Internal Revenue Service.
"It would be great to know that your national Capital is bathed in

continual prayer and to believe that its buildings and monuments have
been dedicated in prayer, but do you realize that every key Federal
building from the White House to the Capitol Building has had a
cornerstone laid in a Masonic ritual and had specific Masonic
paraphernalia placed in each one. Again, wonderful if we are talking
about our one true God in all this, but such is not the case.
"The cornerstones of all these buildings have been laid in Masonic
ritual, dedicated to the demonic god of Masonry, JaoBulOn. That is the
secret name of the Masonic god, the "Lost Word" learned in the ritual
of the Royal Arch degree. "JAO" is the Greek for Jehovah, "BUL" is a
rendering of the name, BAAL, and "ON" is the Babylonian name of
OSIRIS.
"Freemasonry boasts 16 Presidents, including Ronald Reagan, 41
Federal Judges, 60 Congressmen, 14 members of the Judiciary
Committee and 18 Senators. One can only guess at the numbers
involved within the many governmental departments. There is no
doubt that Masonic conspirators plotted against this nation from its
very inception to the present hour...." (14)
The Great Inverted Pentagram of Washington DC
"I'll spare you assorted conjecture on why the designers of this city
decided to place Masonic symbolism all across the landscape on a
scale that can be seen from space. Just take a look." (15)
Masonic Symbols of Power in Their Seat of Power - Washington, D.C.
Cutting Edge Ministries makes this very important observation which
explains the obsessive preoccupation with occult symbolism among
practitioners of witchcraft.
"Occultists the world over believe that, once a symbol is created, it
acquires power of its own, and more power is generated when such
symbol(s) are created without the profane [uninitiated] knowing about
it. And, the greatest power of all is created in the symbol(s) if the
uninitiated NEVER discover that the symbol exists. In this article, we
shall demonstrate positive proofs of conspiracy to achieve the ends of
Freemasonry, i.e., achieving the New World Order. And, these proofs
exist right under your eyes, in Washington, D.C., the Capital district...
"Remember, occult leaders in Europe were told by their Familiar Spirits
as early as the 1740's that the new American continent was to be
established as the new "Atlantis", and its destiny was to assume the
global leadership of the drive to the New World Order. From the
beginning, the United States of America was chosen to lead the world
into this kingdom of Antichrist, and Washington, D.C. was to be its

capital." (16)
Government Center was Created in 1792 as a Capitol Dedicated to
Masonry
"As you can see, our Founding Fathers who were Freemasons, intended
from the beginning, that Washington, D.C., Government Center, was to
be established as a Freemason Capitol. They intended that Freemasons
would determine the political and spiritual direction of the infant United
States of America. This direction was to be toward their New World
Order. We are now very, very close to this goal today. Thus, our seeds
of destruction were sown by our Founding Fathers without anyone else
knowing about it! This fulfills the stated objective of Albert Pike in his
book, "Morals and Dogma", hiding the truth from the "Profane" while
revealing it to the "Elect". The arrogance of this statement is beyond
my comprehension!!
"As we revealed in FREE01, the true center of spiritual and political
power resides only in the Freemason Temple of Understanding, located
13 blocks north of the White House, and directly in line with the
massive obelisk known as the Washington Monument. Occultists
believe that the spirit of the Sun God "Ra" indwells the obelisk, and
that the "Elect" must bow down before it twice to three times daily.
Thus, the Washington Monument, the obelisk, is in direct line with the
Congress to its East, and with the Freemason Temple directly North.
The White House is not in direct line with the obelisk, which is very
revealing as to the planned center of power.
"Freemasons intended that the center of power would be the Temple of
Understanding, not the White House!! Thus, they located the Temple
due North of the obelisk! We hope you understand now that the spirit
of Freemasonry has been guiding our nation's direction ever since
1776, and that this guidance was solidified in 1792 by incorporating
Freemasonry symbols into the very street structure of Government
Center. The importance of our discovery of these maps is that we
found them on a Freemason Web Site,
http://www.eskimo.com/~daylight/. The fact that we found these maps
on a Freemason site PROVES beyond a shadow of a doubt that the
intent of L'Enfante and our Founding Fathers, from the beginning of our
country, was to deliberately design Government Center according to
Freemasonry principles." (17)
The Washington Monument

Masonic Stones of the Washington Monument
"On the 4th of July, 1848, under

a clear sky in the presence of the
President of the United States
and virtually every notable of the
government including former
first lady Dolley Madison, the
cornerstone was set with
masonic ceremonies by the
Grand Lodge of Masons of the
District of Columbia. One of the
principle addresses of the
occasion was given by Benjamin
B. French, Grand Master, who
wore the masonic apron that
Washington wore at the laying of
the cornerstone of the U.S.
Capitol. In his address French
referred to the masonic master's
chair used by Washington as
Worshipful Master of WashingtonAlexandria Lodge, and the gavel
used by the first President to set
the cornerstone of the Capitol, in
the custody of Potomac Lodge
#5 of Georgetown, D.C. Both of
these were on display for the
occasion along with other
Washington masonic relics." (18)
See also: More Masonic Stones of
the Washington Monument
The Great Seal of the United States

On the U.S. dollar bill is displayed the Great Seal of the United
States, which contains important symbols of Freemasonry: the AllSeeing Eye of Horus, the Pyramid, the Six-Pointed Star, the
Phoenix/Eagle the motto, Novus Ordo Seclorum. Altogether, the
Masonic symbolism on the dollar bill reveals the true national origin
and destiny of the United States: The founding of a government in
conformity to the Plan of the Great Architect of the Universe and the
eventual establishment of the Kingdom of God on earth. This utopian
plan originated in England, where British Freemasons dedicated
themselves to lay the foundation for the New World Order on the
American continent.
See The Masonic Seal Of America for an internet

exclusive with most images being new to the net.
This presentation by Endtime Deception ministry
shows the true occult meaning when the seals are
merged seals together, proving once and for all
Freemasonry's design on our $1 bill and the power
and control of Freemasonry over the USA and the
World.
British-Israel Doctrine of the Lost Tribes

Manley P. Hall wrote in The Secret Teachings of All Ages:
"The Great Seal is the signature of this exalted body [a secret body
existing in Europe] - unseen and for the most part unknown - and the
unfinished pyramid upon its reverse side is a trestle board setting forth
the task to the accomplishment of which the United States
Government was dedicated from the day of its inception." (19)
American Freemasonry issued from English Freemasonry, where it
originated in the late 16th or early 17th centuries. The English
transported Freemasonry wherever they settled in the British Empire.
Underlying the British colonial initiatives was the concept of BritishIsraelism (Anglo-Israelism). The British-Israel belief presumes that,
after the Assyrian Captivity (II Kings 18), the ten northern tribes of
Israel migrated to the British Isles. According to this false doctrine, the
Anglo-Saxon nations are the chosen people of God for the fulfillment of
God's promise to establish a Kingdom of God, i.e. a theocracy, upon
earth.
British Israelism is also termed Christian Identity and numerous
ministries which profess to be Christian promote such error, which
effectively negates God's promises of restoration to national Israel. The
Straight Talk web site, which "shuns traditional Christian practices and
doctrine (but) is... founded on the teachings of Paul, along with those
of Dr. Gene Scott," even pretends to identify the tribes which migrated
to each Anglo-Saxon nation.
With Masonic references to the "Great Architect of the Universe" and
the "Laws of Nature," Straight Talk explains the hidden meaning of the
Obverse and Reverse sides of the Great Seal of the U.S.
"E. Raymond Capt, in his booklet, 'Our Great Seal says: The Great Seal
given to our country, after years of laborious heraldic and symbolic
study, reveals our true national origin and destiny. The Obverse face is
Israel in the Old Testament; The Reverse face is our race under the
New Covenant. Each face is a masterly harmony of all that is potent in
symbolism and prophecy. It was originated and adopted by men who
recognized the overshadowing presence of the Great Architect of the
Universe and submission to His will as revealed in the Scriptures and
the Laws of Nature. They planned a government in conformity to His
great Plan. They recognized that America's greatest task was to go
toward the goal of the Plan -- the eventual establishment of the
Kingdom of God on earth."
Apparently, there was much controversy surrounding the engraving of
the Reverse side of the Great Seal, which was cut a century and a half
after the Obverse.
"Although Congress had appropriated the funds (1884) for the 'obverse
and reverse of the seal of the United States,' the Reverse Seal was not
cut. Five times the 'acts of Congress' relating to the Reverse Seal were
ignored; 1782, 1789, 1833, 1884, and 1902. It took 153 years for the
complete process!"
For some reason it became needful to camouflage the symbol of the
phoenix which was originally imprinted on the Reverse side of the
Great Seal. In 1902, agreement was reached within the Masonic orders
and the phoenix emerged as the eagle, a less obvious occult symbol.
Hans Biederman's Dictionary of Symbolism explains the occult
symbolism of the eagle/phoenix:
"In ancient Syria, the eagle was associated with the sun-god. It was
said to be capable of rejuvenation, like the phoenix." The occult
meaning of the phoenix forecasts the revival of the mystery religions out of the pyres of persecution during the Inquisition to at length usher
in the Novus Ordo Seclorum. The Philosophical Society documents the
transformation of the phoenix to eagle in the Reverse side of the Seal,
although not the reason for the delay.
Phoenix Or Eagle, Which?
"On the left is the birds head from the first Great Seal of the United
States (1782) and on the right the Great Seal of 1902. When the first
Great Seal was actually cut, the bird represented upon it was very
different from the eagle which now appears: the neck was much longer
and the tuft of feathers at the upper back part of the head was quite
noticeable; the beak bore little resemblance to that of the eagle; and
the entire bird was much thinner and its wings shorter. It requires very
little imagination to trace in this first so-called eagle the mythological
phoenix of antiquity. What is more, there is every reason why a
phoenix bird should be used to represent a new country rising out of an
old, while as Benjamin Franklin caustically noted, the eagle was not
even a bird of good moral character!"
The 13 Tribes of Israel

In British-Israel/Masonic theory, the number 13 has great significance.
For this reason, the designs of many symbols in the Great Seal were
composed of 13 units, as described by Manley P. Hall:
The Obverse And Reverse Of The Great Seal

"The significance of the mystical number 13, which frequently appears
upon the Great Seal of the United States, is not limited to the number
of the original colonies. The sacred emblem of the ancient initiates,
here composed of 13 stars, also appears above the head of the 'eagle.'
The motto, E Pluribus Unum, contains 13 letters, as does also the
inscription, Annuit Coeptis. The 'eagle' clutches in its right talon a
branch bearing 13 leaves and 13 berries and in its left a sheaf of 13
arrows. The face of the pyramid, exclusive of the panel containing the
date, consists of 72 stones arranged in 13 rows. MPH" (Hunts History
of the United States)
The Christian/British/Israel web site, Straight Talk, explains that the
number 13 refers to Jacob's (Israel's) blessing upon his sons in Genesis
49. The 12 Tribes of Israel became 13 when Joseph's inheritance was
divided between his two sons, Ephraim and Manasseh: "It must be
remembered the Manasseh is the thirteenth tribe. Ephraim moved into
Joseph's place and Manasseh was added to the twelve."
"It will be found that the Great Seal of the United States contains ten
features of thirteen. And given that some sixteen drafts, over a time
period of 159 years through which the seal was constructed, it makes
coincidence impossible as an explanation for those 13's. I know that
the easy answer to the fact of all these thirteens is that there were
thirteen original colonies, but this surface explanation doesn't fit all the
evidence. When the facts of the United States and the Great Seal are
viewed in the context of the whole Lost Tribes teaching, it obviously fits
like it belonged. The 'coincidence' of there being thirteen colonies
doesn't add a whit to the total picture unless it is taken to be part of
the [Lost Tribes] material. Finally in 1935 the final die was cut for the
seal that we see on the one dollar bill today.
"The obverse, or front, side of the Seal as proposed by Thomas
Jefferson was to show the Israelites being led by the Pillar of Cloud and
of Fire. Benjamin Franklin suggested the event of Pharaoh's drowning
in the Red Sea. The Harp of David was included in three early designs,
while the number of olives and leaves did not settle to thirteen each
until late in the nineteenth century."
13 Courses of the Pyramid

Paul Foster Case, author of The Great Seal of the United States, wrote:
"Since the date, 1776, is placed on the bottom course of the pyramid,
and since the number 13 has been so important in the symbolism of
the seal, it is not unreasonable to suppose that the 13 courses of the
pyramid may represent 13 time periods of 13 years each."
The following chronology shows that, from 1776 onward, significant
events pertaining to the plan for a New World Order did occur every 13
years culminating in the founding of the United Nations in 1945,
exactly 169 years (13 periods of 13 years each) after the year 1776.
1776 - Thomas Paine published Common Sense; Declaration of
Independence; American Revolution.
1789 - French Revolution; Adoption of U.S. Constitution & Great
Seal
1802 - Washington, D.C. incorporated.
1815 - Congress of Vienna ends Napoleanic era; Convention of

Commerce & Navigation established trade with England; Battle
of New Orleans.
1828 - Belgium's Independence in Netherlands (location of The
Hague - future International Court of Justice established by the
U.N. Charter).
1843 - Charles Dickens published A Christmas Carol; first
commercial Christmas card published. See: Cosmic Christmas:
Birth of the Sun God
1853-6 - Crimean War - Russia against France, Britain, Turkey,
and Sardinia over control of Jerusalem's Holy Places.
1867 - Britain/North American Act united Canada; Alaska sold to

U.S.; Society of Rosicrucians formed in England.
1880 - Presidential Seal and Coat of Arms; Egyptian obelisk
transferred to New York; Beginning of conquest of Africa by
European powers.
1893 - Parliament of World Religions founded.
1906 - Bank panic provided excuse to establish Federal Reserve;
National Education Association (NEA) incorporated.
1919 - Treaty of Versailles ended WWI; Paris Peace Conference
set up plans for CFR; German Workers Party (Nazi's) founded;
Progressive Education Association founded by John Dewey.
1932 - Zionist 18th Congress established in Jewish Agency for
Palestine.
1945 - UNITED NATIONS CHARTER; Yalta Conference; Atomic
bomb dropped; Discovery of Nag Hammadi Library.
In 1954, U.S. Sen. William Jenner spoke of a well-orchestrated, carefully

timed conspiracy to undermine the American government. Although
the Senator alluded to communism and socialism, these red herrings
have for decades served as calculated diversions from a larger
conspiracy: the Illuminati and its Secret Brotherhood of New World
Order planners. Senator Jenner may or may not have suspected this
when he spoke of an "established timetable" with "precisely measured
parts":
"We have a well organized political action group in this country,
determined to destroy our Constitution and establish a one party
state... (It has a) foothold within our Government, and its own
propaganda apparatus...One may call this group by many names.
Some people call it socialism, some communism, some collectivism. I
prefer to call it 'democratic centralism.' ... The important point to
remember is not its ideology but its organization. It is a dynamic,
aggressive, elite corps, forcing its way through every opening, to make
a breach for a collectivist one-party state. It operates secretly, silently,
continuously to conform our Government without our suspecting the
change is under way... This secret revolutionary corps understands well
the power to influence the people...by an elegant form of
brainwashing... We see this, for example, in the innocent use of words
like 'democracy' in place of 'representative government'.... It conducts
tactical retreats but only the more surely to advance its own secret
goal...I know of the Alger Hisses who planned it that way... Dr. Wirt, of
my State, told us in 1934 that the plans were all drawn, The timetable
established... the revolutionary cabal and its allies... designated the
overall strategy. They broke the whole up into precisely measured
parts and carefully timed moves, which appear to be wholly
unrelated... They will use every ally, to prevent the American people
from guessing how far the transformation had gone..." (20)
British Freemasonry's Plan for America

Masonic Symbolism in Israel

Diunggah oleh

Informasi Dokumen

Deskripsi Asli:

Hak Cipta

Format Tersedia

Bagikan dokumen Ini

Bagikan atau Tanam Dokumen

Opsi Berbagi

Apakah menurut Anda dokumen ini bermanfaat?

Apakah konten ini tidak pantas?

Hak Cipta:

Format Tersedia

Masonic Symbolism in Israel

Diunggah oleh

Hak Cipta:

Format Tersedia

MASONIC

Gallery of Masonic Sights from Israel

"The Master Course"

"Chamber of Hewn Stone"

"Hall of the Freemasons"

The Museum of the Grand Lodge of the State of Israel

The Museum of the Grand Lodge of the State of Israel

The Museum of the Grand Lodge of the State of Israel

The Museum of the Grand Lodge of the State of Israel

The Museum of the Grand Lodge of the State of Israel

The Library of the Grand Lodge of the State of Israel

Entrance of a house at 6 Ela'zar Street

Freemasons Street - Reh'ov HaBonim HaH'ofshim

Bro. Sir Moses Montefiore Bt. F.R.S. (1784-1885)

Bro. Wolfgang Amadeus Mozart (1756-1791)

Gallery of Masonic Sights Around the World

The Master Builder

US Capitol and its Masonic Cornerstone

House of the Temple

George Washington (1732-1799)

Marquis de Lafayette (1757-1834)

Washington, DC, USA

Benjamin Franklin - Craftsman (1706-1790)

George Washington Masonic National Memorial

Alexandria, Virginia, USA

George Washington Masonic National Memorial

Boston Masonic Temple

Salem Masonic Temple

Salem Masonic Temple

Dayton Masonic Temple

Dayton Masonic Temple

Sandusky Masonic Temple

Public Park across Sandusky Masonic Temple

Sandusky Kilbourne Plat

Gallery of Masonic Art

Masonic Coat of Arms

York Rite's Royal Arch keystone

Liberty Enlightening the World - The Statue of Liberty

If I forget thee O Jerusalem by the outstanding artist, Bro. Arie Lynn

The Straight Path

The Eagle's Vision

Acacia (Acacia Cyanophilla Lindi)

Sculpture offered by the National GL of France to the GL of Israel

Standards and Emblems of the 12 Tribes of Israel

Solomon, King of Israel, inspects the Building of the Temple of Jerusalem

The Symbols of the 33 Degree of the Scottish Rite

PICTURES: ISRAELI whole capital is occult Masonic shrine,

ISRAEL WAS NOT FOUNDED AS A JEWISH STATE, IT'S FOUNDED AS

1 - The Israeli Supreme Court in

4 - Bit of Far East symbolism placed

2 - Invert Cross: the only cross here,

5 - Rothschild's sign, pointing to the

6 - Rothschild's emblem, pointing to

7 - After passing through security, first

10- map of occult laylines in Israeli

13- ..library, 3 other tiers: topmost

8 - "Darkness to Light": Masonic 10

9- view; top of 30 stairs,the 'light' of

14- numerology squares directly

15- courtrooms shaped as ancient

17- courtyard brings stone from

18- going down other 'symbolic'

ADDED: Washington DC's 33rd