On the Prophet Moses and His Torah - 1

 (Translated into English with the help of ChatGPT)

       Much has been written in ancient sources about the prophet Moses. Yet despite this, his personality and his book remain a mystery to this very day. In this article, for the first time, we will lift this veil of mystery and reveal his true origin and the essence of his Torah.

It is known that the Torah, as the body of traditional Jewish religious law, was given to Moses on Mount Sinai. And it is also known that God on this mountain did not speak with Moses in the literal sense of the word. All the information was transmitted to Moses through an ecstatic path. This “language” in the Torah is called “am ahad safa ahat”—the single language of the first humans.

In the article “Decoding the Torah through the ‘Language of Birds.’ With Whom Did Jacob Wrestle?” we showed that the single language (safa ahat) is in fact the Sufi path of Tariqa. In the ecstatic state of the body, the human spirit unites with the primordial matter and receives from it all necessary knowledge (1).

According to Plato, and following the logic of Sufism, all ancient sources speak of one cosmic event. And this event is the creation of God in the heavens and the creation of Paradise (2). All of this is encoded in the language of symbols, known as the single language of the first people. In this language, only consonants carry information, while vowels serve merely as connectors. The inner meanings of all consonant-symbols refer to the One God and His chosen ones. And the fact that the Torah is written only in consonants means that this book must be considered the very first Sufi literature.

By this logic, the very symbol Torah (Torah/Thorah) means Tariqa, that is, the law received through the ecstatic state of a Sufi (the kam-shamans state). In ancient sources, these Sufis were called theurgists (Turks), who through sacrificial rites created God. It is also known that Moses, after his “meeting with God” on Mount Sinai, through sacrifices created the Tabernacle of Meeting—the tent where the God of the Hebrews would dwell. And from this tent, God would summon Moses and speak to him of constant sacrifices of various animals, and so on.

In the Book of Leviticus, God openly declares: “I will set My dwelling among you and walk among you, and I will be your God, and you shall be My people... I am the Lord your God, who brought you out of the land of Egypt so that you would no longer be slaves there, and I broke the bars of your yoke and made you walk upright.”

Thus, Moses and the first Hebrews were theurgists, who created dwelling places for God in the form of a tent. And this tent in the Bible is called the “tents of the land of Midian.” This means that the Tabernacle was created in the land of Midian, where Moses fled from Pharaoh and married the daughter of Jethro, the Midianite priest. In the Bible, the Midianites are called the Ishmaelites of Gilead, and this city God considers His own.

From the above, we can conclude that the Torah of Moses was written in symbols, and within these symbols is the story of the creation of the heavenly dwelling of God—that is, Paradise in Gilead. And it is here that God lives among His people.

According to researchers, sacred writings consist of four levels. Understanding these four levels transmits the meaning of the Garden of Paradise—that is, a person who attains these levels is considered a “dweller of Paradise” (pardes). In this article, we will reveal the essence of the main symbolic meanings and their connection with Paradise.

The Tabernacle of Meeting in the Torah is marked by the symbol Ohel Moed, which in Sufism corresponds to the symbol Gel Mada, meaning Gilead of Midian. The symbol Gilead in this logic means Gel-Deo, i.e., the God Gel. In ancient Egyptian sources it is described in detail how in the city of Gel (Heliopolis), Pharaoh Amon created on a sacred mound the God Atum (Atama). In Sufism, the symbol Gel (GL) corresponds to the symbol Eloh/Eloah (LG/LH). Consequently, the act of creation was happening simultaneously in Eloah, that is, in the primordial matter.

From the Heliopolitan Teaching on Creation

From the Heliopolitan version of the teaching about the creation of the world, it follows that the universe was represented as a chain of one natural phenomenon giving birth to another. Out of the primordial waters of Nun rose, upon a mound, the supreme god Atum, meaning “the All.” From himself Atum produced the pair Shu and Tefnut. From them came the second pair—Geb and Nut. And from Geb and Nut were born Osiris, Isis, Seth, and Nephthys (3).

With the help of primordial matter and various rituals, Pharaoh (pirao) Amon created in the heavens the god Atum (Adam) of cosmic scale. Within this Adam he created Paradise (Eden) for the Ba spirits (also called Va) of the pharaonic lineage. The Ba spirits are considered the spirits of the first Hebrews, who, in the ecstatic state of the Sufi Tariqa, came to know the primordial matter and rose to the Baqa phase.

In this state, Pharaoh Amon created from primordial matter the solar disk Ra in the heavens. After death, his Ba-spirit ascended to the heavens, united with this disk of Ra, and transformed into the god Ra-Amon, or BaRa. In ancient Egyptian literature, the spirit of the Pharaoh is also called the spirit of Shu or Sia. Pharaoh Amon presented this soul of his as something distinct, connected to the “brain of the heart.” And this spirit Shu, together with Tefnut—that is, with the heavens Nut, subjected to the word and mind (Ptah) of Pharaoh Amon—created the heavenly world of spirits of Geb, within the heavens of Nut. And after them, Amon created the immortal god Osiris and his “brother” Seth.

In the Torah, the creation of the world begins with the symbols “Bereshit bara Elohim”, meaning “In the beginning God created.” Here, in the inner sense, the symbol BaRa refers to the god Ra-Amon—that is, his Ba-spirit united with the disk of Ra. And the word “in the beginning” is expressed by the symbol bereshit, which is understood as be-reshit, where the symbol reshit means “beginning.” This symbol starts with the letter bet, with a point inside, read as ba. This very letter means beit—the house of God. And Ba are the spirits of the first Hebrews who moved into the houses of God—that is, into the Tabernacle of Meeting.

In the article “The Biblical Seth, Son of Adam, as the Image of the Messiah,” we wrote about this in detail (4). All this means that the Torah begins with the creation of the world of Atum, which was created by the ancient Egyptian Pharaoh Amon. And in the first book of Moses, under the symbol “creation of the world,” what is implied is the creation of the Tabernacle of Meeting, or Eden within Adam.

In these texts, the symbol Elohim means Eloah-Am—that is, the first Hebrews, who had already subdued the primordial matter Eloah and began to create in its name. The first book, which begins with the creation of the world and of man, ends with the death of Joseph in Egypt. In the article mentioned above, we showed that the sacred texts mainly speak of two Ba-spirits: the first and the last gods, that is, Alpha and Omega (4). Here, the image of the first God Ra-Amon is Joseph, while the image of the last God—the Messiah (Moshiach)—is Benjamin. We will return to the sons of Jacob and Rachel.

And the fact that in the first words the symbol BaRa was translated as “created” means that creation of the world begins with the union and birth of the Ba-spirit with the solar disk Ra. It is further clarified that before creation, the Spirit of God (that is, the Ba) was moving over the waters—that is, the spirit of Pharaoh Amon, in the Sufi phase of Baqa, was studying the laws of the primordial matter (Eloah). In the book “The Book of Horus, or the Decoding of the Torah,” we briefly explained the essence of this creation (5).

The second book of Moses is called Exodus, which is conveyed by the symbols Yesiat Misraim (Mitzraim) and means “departure from Egypt.” At the beginning of this book, Jacob—or Israel—is especially emphasized. In the above-mentioned article about Jacob, we noted that under the symbol Jacob (Arabic: Yaqub) is implied the ecstatic state of the spirit of Amon in the Sufi phase of Baqa (1). And after his “struggle” with God, he was renamed Israel.

In Sufism, the symbols Israel, Yisra’el, as well as Yashar-El, are in the meaning of Asar-El/Azer-El/Ashur-El, that is, the god Osiris. But in the sources, the symbol Azer is also noted as Khazar or Khidr (the immortal one), meaning Hu-Azer (Hü-Azer)—the god Azer. Thus, what is being described here is the transformation of the spirit of Amon into the immortal god Osiris. Therefore, the “Exodus from Mitzraim” must mean the departure of Amon’s spirit at the time of death from the body.

The Symbol of Yesiat and the Spirit of Abraham

The symbol yesiat in Sufism corresponds to the Islamic symbol shi’at, shia and means spirit. In the ancient Egyptian texts, this spirit is called Shu. In the Qur’an, the symbol shi’at is connected with Abraham. The name Abraham, or more precisely Avragham (Ibrahim), in Sufism holds the meaning BaRa-Gham—that is, the Ba-spirit united with the disk of Ra in the state of kamlanie (shamanic ecstasy).

In Arabic sources, the dwelling of the gods (Aḥad) is called the space of kam/gam. A similar symbol, Kem, is another name for Egypt. Therefore, the Ba-spirit of Pharaoh Amon, united with the solar disk Ra, moves into Upper Egypt—that is, into the land of Kem (Kam). And the name Abraham/Avragham means that he is the master of this heavenly world.

In the Torah, the Lord says to Abraham: “Leave your land, your relatives, and your father’s house, and go to the land that I will show you.” And in interpretation, God says: “Move from place to place, and I will exalt your name.” Here, under the symbol “your land, your relatives, and your father’s house,” is implied the body of Pharaoh Amon. And the land promised to Abraham by God is Upper Egypt—that is, the Tabernacle of Meeting (Paradise).

And after Abraham and Sarah left the house of Terah, and departed from Haran into Canaan, they began to be called ivri—that is, Hebrews. The house of Terah is the symbol of the ecstatic state of a Sufi—Tariqa. And Haran (also Arran) is the land of Laban, that is, Lbnun—and under all these symbols is implied Caucasian Albania. The symbol Laban, or Lbnun/Alban, means El-Benu, that is, the world of the Benu, the Ba-spirit. And under the symbol Canaan (Kena’an) is implied the ancient Egyptian god Neteru/Ruten, who unites both the heavenly and earthly worlds. In the article “The Great Secret of Judaism and the Jews of Khazaria,” we described Canaan in detail (6).

It is accepted that the word ivri (that is, BaRa) means one who has “crossed over to the other side of the river.” But here it is not about a physical crossing from one bank of a river to another. In Sufism—that is, in the ancient philosophy of the sages—water, river, sea are symbols of primordial matter, the primordial waters, the heavenly ocean. Pharaoh Amon, through sacrificial rites, created in these waters a world where the spirit of man could exist after physical death.

In the Torah, the crossing to the other side of the river is marked as the miracle of Moses. With the help of his staff, he caused the Red Sea to “part” and led his people to the other shore—that is, to the shore of Paradise, to the Promised Land. Therefore, the mass exodus of the Hebrews from Egypt means that after the creation of the Tabernacle of Meeting, the first generation of Hebrews voluntarily left their bodies (died) and moved to live in the Tabernacle—that is, in the heavenly Paradise, Upper Egypt. From this it follows that Hebraism means the immortality of the soul in Paradise.

According to Plato, the race of the immortals—that is, the heavenly humans—was created by God Himself. But the creation of the mortal race He entrusted to these immortal Hebrews (7).

In ancient Egyptian sources, the first who attained immortality in Upper Egypt is considered to be the god Horus. The spirit of Pharaoh Amon, after the death of the body, rose to the heavens, united with the solar disk Ra, and became the god Ra-Amon, or Horus, in the form of a falcon.

The symbol Hor, that is, “Hor,” in Sufism means the solar disk Ra “created” from the primordial matter Hü. This shows that the god Horus is BaRa, or Ra-Amon. In ancient Egypt, the pharaonic lineage, whose spirits after bodily death transformed into the god Horus, were called Pat (Iapet/Japheth).

In ancient Egyptian philosophy, Pat—that is, the god Ptah—symbolized the word and thoughts of Pharaoh Amon. It was precisely from the words and thoughts of Pharaoh Amon that the cosmic god Atum was born. Therefore, the “body” of Atum was called the god Ptah. And all the spirits of the race of Iapet, after death, entered into the “body” of the god Ptah—that is, Atum/Adam (Eden). They were called Shemsu Hor—“followers of Horus,” “knowers of the mysteries of Horus,” and so on.

Scholars consider them to have been “astonishingly powerful and enlightened men,” the creators of scientific astronomy, “who were carrying out a great cosmic project.”

In Islam, the lineage of Horus is known as qurrāʾ (qurra) — those who know the inner meanings (bāṭin) of the Qur’an. The qurrāʾ were considered the embodiment of the Qur’an, the Qur’an “in the form of a human being,” whom the Ismailis called nātiqs — the “speaking Qur’ans.” And the symbol Qur’an (Qarāʾa) itself derives from the symbol of Horus (Hor). In Arab sources they were also known as “Ikhwān (Agvān/Gavāon/Alvān) al-Ṣafā,” who themselves called themselves shīʿa, shiʿātīn. Their collections were considered the “Qur’an of Qur’ans,” or “the Qur’an of all sciences.”

In the Bible, the followers of the God Horus were called Hagarites. Hagar is the wife of the prophet Abraham and the mother of Ishmael. Since God Horus was created out of the primordial matter, the lineage of Ishmael was called by the name of his mother — the Hagarites, i.e. the descendants of Khajar/Qajar. Jewishness was transmitted matrilineally to the descendants of Khajar. Therefore, the true Jews are the Ismailis of Helat. It is they whom the Arab sources call the extreme Shiʿa of Helad. In the Qur’an, their heavenly paradise, created in Helat (Khilad), is called the Paradise of Khuld.

And all of this shows that under the symbol yesiat is meant the exodus of the spirits of the followers of Horus, who passed into the heavenly cosmic world — the world they themselves created out of the primordial matter. In the Torah, this creation is called the Tower of Babel, reaching up to heaven. And the door of this God was located in the land of Helat.

But the symbol yesiat, shiʿat in Sufism is also identical with the symbols sayyid, shād, Shit, etc. And all these symbols are connected with the lineage of the prophets — with the Turkic sayyid-beks of Azeri. In their proverbs it is acknowledged that the souls of these pirs (i.e. pharaohs) are immortal. All of this means that under the symbol yesiat Miṣraim is meant the exodus of the spirits of the pharaohs from the body and their reception of the second life in Upper Egypt, i.e. in Paradise.

According to the sages, in the Torah the symbol Miṣraim refers only to Lower Egypt. In Sufism, the symbol Miṣraim is read as Am-Israim or Mis-Raim. Am-Israim means “the people of (the god) Asar,” i.e. Osiris. And the symbol Mis-Raim carries deeper meanings. The symbol mis, as in the names Musa, Moses, Moshe, Ashem, Moshiach, means “a spirit (Sia, Shu), created through magical rituals, under the sound of Om.” This spirit refers to the spirit of Pharaoh Amon and the spirits of the first humans whom he created by infusing primordial matter (Eloah) into forms. These first Jews, numbering 120,000, were created in the image and likeness of the cosmic god Atum, or Adam. Therefore, the image of Moshe, or Ashem, is the image of the spirit of the gods (Amon/Atum/Messiah).

And the symbol raim, like the symbols aram, irem, mar, Amorite, refers to the solar disk (sharu) of Ra, which Pharaoh Amon created from the primordial matter, i.e. from Eloah. In ancient Egyptian texts, the symbol “R” was synonymous with the symbol “L,” which meant land, territory, district, and the living beings inhabiting that land. In those texts, this space, the district formed from the primordial matter, was called the Field of Yalu. In Turkic sources this El (Yalu) is named Ich Oghuz, which was formed inside Tash Oghuz (8). In the Qur’an, a similar symbol Iram was considered the mystical city of pillars, which was created in the heavens.

This means that the symbol arim in the inner meaning refers to a defined space formed out of primordial matter. Such a space was considered both the heavenly world and the holy human, born in the image and likeness of God. In Akkadian sources, the symbol arim meant “a nomad,” i.e. one who could wander between two worlds. And in Deuteronomy, a similar symbol Aram is mentioned as a “wandering Aramean” who went to Egypt and settled there. In biblical tradition, the ancestor of the Arameans is considered Aram, the son of Shem. In Sufism, the symbol Miṣraim is also read as Sim-Aram.

In the Torah it is said: “May God enlarge Japheth, and may he dwell in the tents of Shem; and may Canaan be his servant.” Here, under “the tents of Shem” is meant the Tabernacle of Meeting, into which the spirits of the pharaohs of the lineage of Pat (Iapetus/Japheth) migrate, who, upon their exodus from the body, are transformed into the god Horus.

And from this it follows that Yesiat Miṣraim means the departure of the spirits of the pharaohs of the lineage of Pat/Japheth from the body and their migration into the Tabernacle of Meeting.

In Jewish texts, an Aramean is called Laban, who lived in Haran, in Paddan-Aram. Laban is the land of Alban, and Paddan is Napata/Nifatu, which was located in Media/Madiam. Therefore, the migration of spirits takes place on the land of Caucasian Albania — in the Median Helat, which the Ismailis call Ghulat. But the symbol Ghulat is also Galut. In the books, the symbol Galut is marked as galut ha-nefesh and galut ha-Shekhina, meaning “the exile of the soul” and “the exile into the Tabernacle.” This is the forcing of the spirit to leave the body and its sending into the Tabernacle.

The Gothic historian Jordanes, in his work On the Origin and Deeds of the Getae, called those forcing spirits to wander galiurunni. According to him, when the spirits of the galiurunni were roaming through barren spaces, they were seen by impure spirits, who embraced them, mingled with them through union, and produced the fiercest tribe of Huns/Khuns, i.e. the Canaanites.

In Sufism, the symbol galiurunni [GLRNN] is identical with the symbol Gelarkuni [GLRKN], i.e. with the lineage of the Albanian Aranshahs (Aronshahs). And the symbols “kuni” and “unni” show that it is precisely this lineage that is the true Huns/Khuns — the Canaanites.

Therefore, the celestial Canaanite-Ivri were “born” from the union of the exiled spirits Ba (the state of Baka of the Gelar beks) with the solar disk Ra (9).

From all that has been said, we may conclude that the second book of Moses, “Exodus from Egypt,” is dedicated to the rebirth of the Jews in the likeness of the gods Asar, Osiris.

The third book of the Torah is Vayikra, which Russians call Leviticus. In the commentaries, it is called Torat Kohanim, which in Sufism means “the law of khāqāns and priestly kahins.”

It is known that the Levites were the descendants of Aaron, of the tribe of Levi, whom the Lord regarded as “a part” of Himself. For their service in the Tabernacle of Meeting, God gave the sons of Levi the tithe of all that Israel had and said: “Be holy before Me, for I, the Lord, am holy, and I have set you apart from the nations, that you may be Mine.” This means that am