The Mystery of Moses and the Forty-Year Wandering of the Jews in the Desert

Started on this website:

https://firudin.blogspot.com/2025/11/the-mystery-of-moses-and-forty-year.html?m=1

(Translated into English with the help of ChatGPT)

It follows, then, that the reed basket symbolizes both the subterranean and the celestial worlds.

To understand this, one must know that the cosmic God Atum unites within His being the three realms: the underworld of Hades (known in Sufi-Batini doctrine as the world of Jabarut),

the earthly world of the gods (called by the Sufis the world of Mulk),

and the heavenly, upper world of divine spirits — the realm of Asar / Osiris / Rus, known also as Malakut (or Malkhut).

The world of Jabarut lies beneath the earth of Mulk, upon whose heavens Malakut was created.

All this we have explained in our writings (see the article: “The Great Mystery of Judaism and the Jews of Khazaria”, source).

This heavenly world of spirits — Malakut — is also referred to in the ancient sources as the field, the desert, and so forth.

It is known that Abraham’s son Ishmael (Ismail) was sent with his mother into the desert of Paran.

The symbol Ismail / Ishmael in Sufi-Batini interpretation is read as Sim-El / Shem-El, which is identical to Moses-El / Moshe-El.

Thus, after the metamorphosis of the spirit of Pharaoh Amon — Moshe, as the spirit of the god Ra, came to dwell within the reed basket — that is, within the World Tree of Asar / Osiris / Rus, and so on.

In the Book of Exodus it is further said that Moses killed an overseer and fled to the Sinai Peninsula, to the land of the Midianites.

There he married the daughter of the Kenite Jethro (Reuel), who lived near Kadesh.

To understand the truth about the Midianites, we must turn to the sources.

David Rohl calls the Midianites — Medes.

Sigmund Freud, in his book “Moses and Monotheism,” writes that “Moses, as we know him, was the progenitor of the priests of Kadesh…”

Therefore, Moshe was the progenitor of the priests of Kadesh / Kadesh of Media.

The historian B. A. Turaev writes that the ancient Egyptian city of Kadesh was besieged in the land of the Amorites — that is, in the kingdom of Aziru.

And in Numbers it is written: “Moses sent men to spy out Jaazer, and they captured its villages and drove out the Amorites who were there” (Num. 21:32).

The symbols Jaazer and Aziru are ancient names for what is now Azerbaijan — the land in which Media once stood.

In Media, Kadesh / Kedes was known as Cadus, the land where the serpent-born Amorites, the Maras, lived.

The symbol Jethro in Sufi-Batini doctrine is equivalent to the symbol Pharaoh — the ancient Egyptian Pirao.

And the symbol Reuel (Raguil) by the logic of the sages means the solar god Ra of the city of Hel (Heliopolis), which in Media was known as Gelar or Gelar-kuni.

That Jethro was called a Kenite means he came from Gelar-kuni — that is, he was a Kenite of Gelar.

It should be noted that the journey of Moshe into Media corresponds to Jacob’s journey into Haran.

There Jacob took as wife Rachel, the daughter of Laban.

The symbol Laban is another form of Alban (Lebanon), which was created in the land of Media.

And the symbol Rachel, like Reuel, means Gelar (Helar) — that is, again, Gelar-kuni.

All this means that Moshe — the divine spirit — is connected with the land of Hel / Gelar-kuni of ancient Media.

It was upon this very land of the Pirs (Pharaohs) that the holy fathers — the monks — built the “desert” called the angel-inhabited abode and holy wilderness.

In the article “Anunnaki — Followers of Horus and Their Holy Desert of Paran”, we showed that the terrible desert Paran / Pharan, through which the Hebrews wandered, is in truth that heavenly desert composed of the primordial matter — the ether (source).

And if we recall that another image of Moshe — Jacob — was here named Israel / Isra-El, it becomes clear that the heavenly world of spirits in the desert of Paran / Pharan is in fact the afterworld of the god Asar / Osiris / Azer.

According to the Torah, the Hebrews, during their journey, after departing from the desert of Sin, camped in the desert of Paran, also called Kadesh, that is, Kadus / Kedes / Kadesh (Num. 33:36).

The symbol Sin in the history of Albania is known as Syuni or Syunik, where the “desert” was “built.”

And the symbol Paran (or Pharan) is called in the sources the Great Pirion, where in Adarvigan (Azerbaijan), the Median Magi guarded the eternal fire, precisely fulfilling their sacred rituals.

And according to the Torah, the sacred fire, which always burned upon the altar after the Tabernacle was erected, was never allowed to go out (Lev. 6:12-13).

Since sacrifices were continually offered upon the altar, fresh blood was always poured upon it, and the smoke of burnt offerings ascended ceaselessly toward heaven.

The Torah says: “And the cloud covered the Tent of Revelation, and at evening, over the Tent, there appeared the likeness of fire until morning.

Whenever the cloud lifted from over the Tent, the children of Israel set out; and where the cloud settled, there they camped.

By night the cloud appeared as a shining pillar of fire, and it went before them as the cloud of day” (Num. 9:15-23; Exod. 40:39-40). This means that the divine fire, which appeared in the heavenly tabernacle, was inseparably linked with the journeys and halts of the Hebrews.

In Sufism, this signifies that Moshe and his companions ascended the ladder of Tariqa — the mystical path of perfection.

Each encampment was a step on the ladder of spiritual ascent, about which we have written elsewhere.

The Qur’an also speaks of this journey of Moses and the Hebrews — in its verses, the ecstatic state, vision, and journey are always associated with the divine fire, that is, with primordial matter.

Every time Moses and the Israelites entered an ecstatic state, they beheld this Divine Fire and comprehended its essence — the sacred technology of Creation itself. Moses found the true Path within this Fire and, bringing the Fire forth, fashioned from it the Tabernacle of Divine Presence — that which is called here the Sacred Valley of Tuva.

The symbol Tuva, just like the reed basket (tebah / teb) of Moses, signifies Bayt — the House, the dwelling.

And according to the Qur’an: “Blessed is He who is in the Fire (in Tuva, the Bayt) and whoever is around it.”

(Qur’an, 27:7–8; 2:17–20; 20:10–13).

Thus, we can confidently say that the wandering of the Israelites through the desert is a symbol of the journey of the Spirit of Pharaoh Amon and his companions within the Primordial Matter, in an ecstatic state.

In the Book of Genesis, this same journey is described as: “And the Spirit of God moved upon the face of the waters.” After each station — that is, after the creation of each “world” — it is especially emphasized: “And God saw that it was good.”

At the culmination of these theurgic acts, the Heavenly Tabernacle of Divine Presence was revealed — the Promised Land, the Paradise sustained by perpetual offerings and sacred fire.

This celestial realm was created upon the body of the Cosmic God Atum/Adam, who is also envisioned as the Man covering his head with a mantle — the symbol of the Tent.

According to the Torah, during the Israelites’ wanderings through the Desert of Paran, Moses divided the Sea through which the Israelites passed.

The army of Pharaoh that followed them drowned, for the Sea returned to its natural state.

As we have already noted, in Sufi-Batini doctrine the Sea, River, and Ocean are symbols of Primordial Matter, that is, Ether — Eloah/Ilah, which easily transforms into water, fire, wind, and other elements.

Thus, the division of the Sea symbolizes the tunnel of ascent to the heavens, through which the spirits of the chosen pass into the Celestial Realm of Osiris — the Tabernacle of Assembly.

In the sacred texts, this tunnel is symbolized by a pillar or trunk of the World Tree, through which the souls ascend to the heavenly domain of Osiris.

The Torah says: “And the Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them and stood behind them. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to the one, and it gave light by night to the other, so that the one came not near the other all the night…

And in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of cloud, and troubled the host of the Egyptians.”

(Exodus 14:19–24). These verses speak of the Fiery and Cloudy Pillar, which we already encountered during the creation of the Tabernacle of Divine Presence.

The Pillars appeared after the sacrificial rites, when on the Altar fresh blood was constantly poured out, and the smoke of burnt offerings ascended unceasingly toward the heavens.

This means that the Israelites passed through the “Sea” within the Fiery Pillar itself, composed of the spirits of the sacrificial beings.

And all this took place upon the land of Syunik–Gelar-kuni, where the holy fathers created the Heavenly Desert upon the summit of the World Tree, which is also symbolized as the Cross of Christ — the God Horus / Horris / Hor.

(See the article: “Jesus Christ – The New King of Caucasian Albania”, site: https://firudin.blogspot.com/2020/12/blog-post_25.html?m=1)

According to Moses of Khoren (II/86), after creating the Cross of Christ, they raised it upon a hill situated to the east of the city of Clardjk, that is, Gelar.

And God sent from the heavens a pillar of cloud, and the mountain was filled with fragrance, and there arose a light in the form of a Cross — and from that moment, miracles of healing began to occur.

Therefore, the Heavenly Kingdom of Christ — that is, the Shekhinah / Tabernacle — was created upon a hill near the city of Gel, precisely where the Primordial Hill once stood, from which the Creation of the world began — within the Temple of the Sun Ra, the Heliopolis.

But the symbol Gel is identical with the symbols Gola and Galut, meaning “forced exile, dispersion,” which refers to the Babylonian Captivity of the Hebrews.

The symbol Galut is another variant of Chalda / Chaldea, where the Tower of Babel was built.

Under the symbol Galut Bavel is meant the forced dispersion of the Jews into Babylonia.

From the Torah we know that after the building of the Tower of Babel — whose height reached unto the heavens — God confused the language of its builders and scattered them over the face of the earth.

Thus, God scattered the Hebrews into the heavens of the very Tower of Babel they themselves had raised.

That the Tower “reached unto the heavens” means that its upper part is the heavenly world of the spirits of Asar / Osiris.

In the ancient Mesopotamian tablets Enuma Elish, the God Asar / Osiris is referred to as Eshar (Ashur): “Measuring the Ocean, the Lord raised a great palace, his equal — Esharra; in the palace of Esharra, which he built as the heavens, he gave dwelling to Anu, Enlil, and Ea in their cities. That palace was the symbol of the Universe.”

Therefore, the heavens of the Tower of Babel represent the Celestial Realm of the Gods Asar / Osiris, that is, Isra-El (Asar-El / Azer-El).

We know that after Jacob’s “struggle” with God, he was named Israel.

And under the symbol Israel is meant the Heavenly Tabernacle of Divine Presence, which in the Torah is addressed to Jacob: “How beautiful are your tents, O Jacob, your dwellings, O Israel.”

(Numbers 24:5).

If we remember that the symbol Jacob corresponds to the ancient Egyptian symbol Geb, then it becomes clear that under the name Israel is hidden the world of the God Asar / Osiris, created by Geb and Nut in the city of Gel.

According to the sources, during the forty years of wandering in the Sinai desert, Aaron and his sons, day by day, performed the sacred service within the Tabernacle: they offered thanksgiving and atonement sacrifices for the whole community, burned incense upon the golden altar, and kindled the lights of the Menorah.

(See: “The Exodus from Egypt and the Forty-Year Wanderings in the Desert,” site: https://toldot.ru/rabbanim/rabbanim_22227.html)

Hence, the entire forty years of Israelite life passed within the Tent of Divine Presence, that is, within the Shekhinah itself.

We have already noted that this Tent of Divine Presence is the heavenly realm created from the souls of sacrificial beings upon the Altar in Syunik–Gelar-kuni.

And according to Moses of Khoren, the city of Gel (Gelar-kuni) was named Jerusalem after the completion of its construction.

Thus, the forty-year wandering of the Israelites took place in the heavens of Jerusalem.

An extraordinary piece of evidence is given in the text “Testimony of Truth” found at Nag Hammadi, which says that Jerusalem was built with the help of demons:

> “He (David) was the one who laid the foundation of Jerusalem, and his son Solomon — the one whom he begot in [adultery] — built Jerusalem with the help of demons, for he had received [power].

And when he finished [building], he locked the demons [in the temple].

He placed them in seven vessels, and they remained there for a long time.

When the Romans [came] to Jerusalem, they opened the vessels, and immediately the demons rushed out, as those released from prison.”

(A. L. Khosroev, Alexandrian Christianity, Moscow, 1991, p. 229)

Another testimony about the first beings that were sealed and imprisoned is known from the legends connected with Alexander the Great… It is said that Alexander the Great drove Gog and Magog into a mountain gorge near the shores of the Caspian Sea and sealed them there with a mighty wall. Al-Bakuwi writes:

“Madinat an-Nahhas, also known as Madinat as-Safar, was built by Dhu’l-Qarnayn, who hid his treasures there and enchanted the city. And no one knows where it is... In truth, it was built by Sulayman, the son of Dawud. Within this city dwell the jinn.”

(Al-Bakuwi, “Abridgement of the Book on Monuments and the Wonders of the Mighty King”, Moscow, 1971, p.62b).

Thus, those chosen by God to serve Him — the Jews — are at the same time the demons, the jinn, who dwelt in the Heavenly Jerusalem until the end of the world. And the symbol of the forty years of wandering represents the span from the creation of the “world” to its end.

In Sufism, the symbol of 40 is connected with the 33 immortal holy spirits, whose existence unfolded within the body of the cosmic God Atum, who himself was created in seven “days” — as mentioned in the Torah.

These 33 immortal spirits are universal symbols of the gods who created all that is connected to humanity. Hence, the number 40 represents the life of these 33 immortal spirits within the body of the cosmic God Atum, created in 7 days.

(Article: “Zoroastrianism of the Behdins is the Religion of the Gods”, source)

Therefore, the “forty years” symbolize the Gods who, having created the heavenly world, lived there until the end of the age — that is, until their return to Earth. In fact, according to our reckoning, the Jews were in confinement for 5,514 years, and upon their return, they will establish a new world order on Earth, and Moshe (Messiah/Moshiakh) will make a new covenant with humankind.

(Article: “Decoding the Biblical Symbols ‘Mene, Mene, Tekel, Upharsin’”, source)

From all this, we can conclude that the symbol of Moses (Moshe/Musa) refers to the spirit of Pharaoh Amon, who, during the creation of the cosmic God Atum, played the role of a distinct image — the one who “beheld” all of creation.

And under the symbol of the Jews who wandered for forty years through the desert of Paran, we should understand the first humans who came from the East and built the Tower of Babel “whose top reached the heavens.” In ancient sources they were called Kutians (Guti/Khuda) — that is, Yahudas, whose kingdom descended from the heavens.

In the article “The Truth about the Death and Resurrection of the God Osiris-Rus”, this mystery of the chosen ones is revealed.

(source)

According to the sources, at the end of the world, the same spirit of Pharaoh Amon will appear in the image of the Messiah (Moshe/Moshiakh) — as the final God, the Omega. He will open the Gates of God, for He Himself is the Seal of these Gates. Thus will end the forty-year wandering of the Jews in the desert of Paran.

More detailed information about all this can be found in the book “Batini-Quran” and in my other books and articles.

Firudin Gilar Beg