When God Returns Zion To Its Place!

Zohar (Beshalach 2:55b) teaches that Zion is the psycho-spiritual attribute of Foundation, the Yesod that in reality is activated by separating the inner 'periya' of the Jewish circumcision from the outer 'orla' representing Malchut, Kingdom, Jerusalem, then by folding them over, together they manifest Jewish covenantal reality. The Book of Creation, Sefer Yetzirah relates these to the covenant of holy tongue, language and its use of Hebrew's holy letters, that aspire for pure speech.

The Kedushat Levi explains that this type of "speaking" (speech) was expressed by Joseph The Righteous, Yosef Hatzadik refusal to "suckle" from impure sources (a reference to his struggle in Egypt). The letters of Josef and Zion share the same numerical value or gematria '156' both represent Yesod, the organ of Israel's covenant which Yosef guarded and maintained in purity avoiding foreign, impure influences (both physical and spiritual).

The Lesson: Rav Levi Yitzchak teaches that the mouth, that is destined to "speak to the Shechinah" (Divine Presence) must be guarded against impurity, just as Yosef guarded himself in Egypt.

By following the laws of kashrut as stated in Shemini, Jews sanctify their mouths to ensure they are worthy of connection to God, mirroring Yosef’s righteousness. Immediately prior, also, in Shemini, Nadav and Avihu died brining a foreign fire into the Holy of Holies and later, from Balak the midrash and Zohar describe how their souls were converged into Pinchas who uniquely became elevated to the Priesthood as a Kohen and who was ultimately reincarnated and became The Prophet Eliyahu Tishbi.

Every Passover Jews pour a cup of wine then walk it to their front doors where they call outside for Eliyahu's return, which is thought to be the event that precedes Messianic return (Moshiach). The same Eliyahu is welcomed at every Jewish Circumcision, The Covenant, who comes to spiritually observe the separation of periya and orla of every brit milah.

This perpetual Jewish ritual connecting covenant with speech, Zion with Joseph manifests in the future King David Messianic reality when Eliyahu returns to tell about the imminent realization of Moshiach in the world. This is the time that Zion will be fully revealed and the Shechina, representing God's presence, is restored as the prevailing and dominant feature manifest in reality.

The prophet Isaiah, Yeshayahu states; בשוב ה״ ציון" (52:8)" which literally means "God will return Zion". Commentators debate comparative translations of similar verses, but all other grammar relating to this return include prefix or suffix letters that indicate God will return. However, here God will return Zion, which we can comprehend in the lofty psycho-spiritual realm, but we must also understand it in reality. 

Zion is mentioned first in 2 Samuel 5:7–9 which says: “David captured the stronghold of Zion and renamed it City of David…Whoever would strike the Jebusites, let him go up the water channel (TZiNoR).” The site is the “stronghold of Zion” captured via the water channel.

"Stronghold of Zion" could mean adjacent (nearby) or surrounding Zion, but close in proximity. So, we are left to ponder whether David ever located the physical Zion that the stronghold protected or what may have happened to it?

When David captured the "stronghold of Zion", the Jebusite village was a settlement on the upper ridge on the lower (southern) slope of Mount Moriah immediately above, in line with the spring of En Shemesh, first mentioned in Joshua 15:7 a few hundred years prior. 

However, II_Samuel.5.9 tells us the stronghold was renamed City of David, later 1 Kings 8:1 says the City of David is Zion and much later Isaiah 52.8 says God will return Zion

King David had been anointed seven years prior to his arrival at the Stronghold, so what compelled him to come to this Mount Moriah location, conquer the stronghold and invoke the name Zion? 

As we have already discussed, the ancient psycho-spiritual-reality converging Zion and Jerusalem was already entrenched in indigenous tribal Israelite culture. The name Salem emanated at Abraham tithing Malchi-Tzedek, the High Priest of Salem and later at the binding of Isaac Abraham added the name Yireh to the same site together constituting Yireh-Salem: Jerusalem.

On Davids arrival at the mountain, his coining the word "Zion" declared it as the integral objective of his mission. But, the stronghold was a lesser substitute for a Zion that was not ready to be returned. Instead the City of David became its substitute. Once the first temple had been built Zion began to drift from its anchor and its location on Mount Moriah shifted from the original location by which Jerusalem had once obtained its name.

After the events that established Yireh-Salem Tanach reserved the definite article “HaMakom” (“The Place”) for its Moriah location, which permanently identified it as the altar of Isaac's binding -  Akedah. But, almost 1000 years later, King David made a surprise announcement: “This is the altar for the burnt-offerings of Israel”, it broke the chain and shifted Zion to the mountain summit “on Mount Moriah, where the Lord had appeared to David his father, at the place that David had appointed, on the threshing floor of Ornan the Jebusite.”

Jewish Law and Tradition establish Zion, the inner Foundation and Jerusalem, the outer Kingdom by absolute precision, fixed by Divine designation, tribal boundaries, and physical features that can be verified against text. They are in fact not only places reserved for the psycho-spiritual-realm, their convergence must also, both occupy the same place in the physical realm and when they do, "God will return Zion" to its place! 

Maimonides rules in Mishneh Torah, Hilchot Beit HaBechirah 2:1: “The altar is [to be constructed] in a very precise location, which may never be changed, as it is said: ‘This is the altar for the burnt-offerings of Israel.' This ruling ties Akedah to the incident that caused King David to build an altar at the foot of the Angel of Death that was standing on a threshing floor on the summit of Mount Moriah. Crucially, well before King David, Tanach makes it clear the site of the Akedah altar was a specific, pre-existing altar, not a threshing floor and no apparent association with Zion or Yireh-Salem. 

Walking up to the site of Akeda or the threshing floor can only ever, geo-physically, be made by approaching from the south or east in order to preserve a sense of psycho-spiritual rising up or elevation known as 'aliya-la-regel'. Some 300 years before King David, Joshua’s tribal boundaries fixed Benjamins Southeast corner on the adjacent northern border of tribe Judah. Benjamin was Joseph's brother and as such is also represented by the lower aspect of Foundation - Yesod and that is precisely where the psycho-spiritual connection between Foundation and Kingdom manifests. It is through Benjamin that the connection between David and Joseph becomes permanent.

Joshua 15:7 The boundary ascended from the Valley of Achor to Debir and turned north to Gilgal, facing the Ascent of Adummim that is south of the wadi; from there the boundary continued to the Waters of En-shemesh and ran on to En-rogel.

Joshua 15:8 (Judah’s northern border): “The boundary went up the Valley of the Son of Hinnom to the southern slope of the Jebusite city, that is Jerusalem and climbed to the crest of the mountain west of the Hinnom Valley at its northern end, at the Valley of Rephaim.”

Joshua 18:16 (Benjamin’s southern border): “The border went down to the foot of the mountain that lies before the Valley of the Son of Hinnom, which is in the Valley of Rephaim on the north; it continued down the Valley of Hinnom to the slope of the Jebusite on the south, and descended to En Rogel.”

These verses place the boundary at the southern slope of the Jebusite city (Jerusalem), the Valley of Hinnom, and En Rogel—the exact area of the Gihon Spring (also called En Shemesh) and the eastern slope of Mount Moriah.

The Gemara (*Zevachim* 53b) explicitly adopts these Joshua boundaries, albeit to explain the second temple altar design: “What is the reason that there was no base on the southeast corner of the altar? … Because it was not in the portion of land of the one who tears, i.e., the tribe of Benjamin … The part of the altar in Judah’s portion was the southeast corner of the base, and therefore there was no base on that corner.” 

On the eastern slope of Mount Moriah, directly above the Gihon Spring (En Shemesh) in the City of David, a rock-cut altar platform, carved from bedrock was discovered along with other significant features in a Stone Temple complex. These features align with the texts:

- Bedrock walls enclose the north, west, and south sides; the southeast corner is open—precisely as required by the Joshua boundaries and *Zevachim* 53b.

- It lies adjacent to the ancient TZiNoR water channel between En Shemesh and En Rogel described in 2 Samuel 5:8 and Joshua 18:16.

- Its location on the Judah-Benjamin border fulfills the tribal division codified in Joshua 15 and 18, with the southeast corner intersecting the boundary exactly as mapped in the excavations.

No other site on Mount Moriah combines these elements: the Joshua-defined border coordinates, the TZiNoR water channel, the open southeast corner, the bedrock foundation demanded by Halacha, and the pre-existing “ha-mizbeach” altar identified by Chizkuni.

When Zion and Jerusalem align in the psycho-spiritual and physical realm Joseph's higher Foundation will unite with Benjamin, then Zion will be returned and Kingdom in Jerusalem will rise again, forever!

Al Aqsa Muslims Bowing Toward Zion!

A discovery could rewrite Jerusalem and Zionism itself. Below the Temple Mount, the most contested patch of earth on the planet, a groundbreaking discovery could change the world with a single question: What if history’s holiest flashpoint is no longer the relevant place to contest?

For centuries, Jerusalem’s Temple Mount has been the axis of world faith and conflict. Jews, Christians, and Muslims alike have looked to its heights as the place where Abraham bound Isaac, where David laid the foundation stone, where Solomon raised the First Temple, and where creation itself began. Wars were waged over this summit. Empires clashed in its shadow. Today, it remains the most disputed piece of land on Earth.

But the drama may not be where we think it is. On the eastern slopes of Mount Moriah, south of and below the famed summit, a team of archaeologists has uncovered something extraordinary: a stone temple complex and water system dating back more than 3,500 years.

Carved directly into the mountain, this system includes a reservoir and a channel designed to wash blood and refuse from altars periodically built on a bedrock platform carved into the stone itself. Radiocarbon dating performed by Cambridge University and Israel’s Weizmann Institute places the sites construction and last use around 1535 BCE, in the precise 30 year window the Bible situates Jacob's final years in Canaan. And just when Jacob leaves for Egypt with his sons, the site appears abruptly abandoned.

The site’s architecture is not random. A west-facing altar matches Maimonides’ teaching that ancient pagans prayed eastward toward the rising sun, but Abraham turned away for the sun, west toward the sanctuary of the one true God. One chamber appears shaped for slaughter, another for burning sacrifices, and between them stands a matzevah—a standing stone remarkably consistent with Jacob’s pillar in Genesis 35: "Jacob set up a pillar at the site where God had spoken to him…”

This is not merely archaeology. This is scripture meeting bedrock. The irony is profound: The modern political conflict over Zionism also originates from a dispute over this very place. Zionism was born from a simple, ancient claim: The Jewish people have a right to their ancestral land because a specific place - Zion - was promised, inhabited, sanctified, and remembered. Eventually the Temple Mount became the physical and symbolic anchor for that claim. It was allegedly the 'stone' upon which Jewish historical legitimacy was cast. Modern anti-Zionist narratives lean heavily on undermining that very connection: Some argue Jews have no ancient ties to Jerusalem. Others claim the temples never stood on the mountain. Still others insist the Jewish link is a colonial myth retrofitted to a holy Muslim site.

Zion Redeemed

The Temple Mount is thus not just a place, it is the political fulcrum of Jewish indigeneity. Control the narrative of the Mount, and you control the legitimacy of Zionism itself. But, here lies the explosive twist: If the earliest Israelite sanctuary, altar, and stone pillar are actually located on the lower slope, not the Temple Mount summit, the entire frame of the modern conflict shifts. For Christians the implications touch salvation history. For Muslims, it challenges centuries of inherited tradition about the sacred geography and posits them bowing south toward Zion, which would stand in the way of Mecca. But, for Jews, the ramifications are seismic!

Bowing South to Zion

If Abraham’s altar of Akeida and Jacob’s monument stood not where today’s Dome of the Rock sits, but on the lower slope above the ancient spring of En Shemesh (Gihon), then:  Jewish worship would no longer be shackled by the political status quo on the Temple Mount. The “status quo” used to block Jewish prayer might simply be irrelevant. The dream of a Third Temple transforms from geopolitical nightmare to practical possibility.

And for the modern ideological struggle? Anti-Zionism loses its central pillar. If Jewish sanctity does not hinge on the contested summit, the claim that Zionism is a colonial intrusion on Muslim holy space collapses. Instead, the archaeological record reinforces that Israel was here first and that their earliest sanctuary at Zion came well before later constructions, long predating Solomon, Greek, Roman,  Byzantine, or Islamic claims.

For centuries, the Temple Mount was weaponized by Crusaders, by Sultans, by politicians, by terrorists. The October 7th massacre by Hamas and Islamic Jihad was named the 'Al Aqsa Flood', invoking the Temple Mount as justification for genocide. But Zionism was equally shaped by this pressure point. It emerged from a world that tried to dislodge Jews from their ground and a determination to return to that ground despite it. The contested nature of the place forged the movement itself. Yet, if the original altar of Isaac's binding (Akeida) lies on the lower slope, not on the summit of Mount Moriah, the entire narrative religious, historical and political must be rewritten.

Skeptics will argue the connection is circumstantial; believers may dismiss it as heresy. But the evidence is converging: The archaeological dates align with Jacob’s presence, during 10 of his last 30 years before leaving Israel. The orientation opposes the sun. The architecture matches traditional temple service descriptions. The water system supports sacrificial functions, not domestic use. The standing stone mirrors Jacob’s matzevah. And if these stones indeed tell the story they appear to tell, then the ideological battlefield over Zionism may have been misplaced for centuries.

The place that changed the world may not be the place that will change the world again. No city has borne more weight upon its stones than Jerusalem. But, if this discovery holds, then Jerusalem’s oldest stones reveal a stunning revelation:  Zionism may not originate from a disputed Temple Mount summit after all, but from a forgotten sanctuary on the lower slope that every day Muslims face from Al Aqsa.  And that revelation could shift the world politically, spiritually, and historically.

The stones of Jerusalem still have secrets to tell. And those secrets may yet reshape the meaning of Zion, the struggle for it, and the future built upon it.

A Challenge To Ancient Jerusalem's Status Quo

Key Points

• Research suggests the altar of Solomon's Temple may have been built in the wrong location, not meeting the boundary condition where the southeast corner of the altar should be in Judah and the other three in Benjamin.
• The evidence leans toward the traditional Temple Mount being entirely within Benjamin's territory, failing the condition.
• It seems likely that the overlooked altar location is on the high ridge above the Gihon Spring in the City of David, potentially satisfying the boundary requirement.

Background

The question revolves around the location of the altar of Solomon's Temple and subsequent altars, focusing on a specific boundary condition: the southeast corner must fall within Judah, while the other three corners must be in Benjamin. This condition is rooted in biblical and historical interpretations of tribal territories.

Analysis

Traditional understanding places the altar of the Temple on the Temple Mount, north of the City of David, which appears to be entirely within Benjamin's territory based on biblical descriptions in Joshua. However, alternative research, particularly from the blog Israel's Hidden Ancient Facts, suggests the altar's original and true location should have been on the high ridge above the Gihon Spring in the City of David. This location is proposed to be at the intersection of En Rogel and En Shemesh, on the boundary between Judah and Benjamin, potentially allowing the southeast corner of the altar to be in Judah and the other corners in Benjamin.

Conclusion

Given the complexity, it seems plausible that the traditional Temple Mount location does not meet the boundary condition, while the proposed City of David location might. Further archaeological and textual analysis is needed to confirm, but the evidence leans toward the altar being misplaced historically.

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Detailed Examination of Temple Altar Location and Tribal Boundaries

This survey note provides a comprehensive analysis of the location of the altar of Solomon's Temple and subsequent altars, focusing on the specific boundary condition that the southeast corner must fall within the territory of Judah, while the other three corners must be in the territory of Benjamin. The discussion is informed by detailed research from the blog Israel's Hidden Ancient Facts and supplemented by biblical and historical sources, aiming to address the user's query with depth and clarity.

Historical Context and Traditional Location

The Temple of Solomon and its altar, constructed around 957 BCE, was located on the Temple Mount in Jerusalem, a site north of the City of David. Biblical texts, such as 2 Chronicles 3:1, state that Solomon began to build the house of the Lord at Jerusalem in Mount Moriah, where David had seen the angel of the Lord. Historical and archaeological consensus, supported by sources like Temple of Jerusalem | Description, History, & Significance | Britannica, places this site within the modern Old City, encompassing the area of the Dome of the Rock.

Biblical descriptions of tribal boundaries, particularly in Joshua 15 and 18, indicate that Jerusalem was part of Benjamin's territory, with the boundary between Judah and Benjamin running along the Valley of Hinnom. For instance, Joshua 18:28 lists Jerusalem (the Jebusite city) within Benjamin's allotment, suggesting that the Temple Mount, being north of the City of David, is likely within Benjamin. This implies that the traditional altar location would have all four corners within Benjamin, failing the condition that the southeast corner be in Judah.

Alternative Proposal: City of David Location

The blog Israel's Hidden Ancient Facts challenges the view, proposing that the overlooked location for the altar has been found on the high ridge above the Gihon Spring in the City of David. This area, south of the Temple Mount, is identified as historically significant, potentially linked to Jacob's monument and biblical events like the Akeida of Isaac. Posts such as Jerusalem's Mysterious Temple Location? suggest this site as the location for Jerusalem's Third Temple altar, based on Jewish law and archaeological findings.

The blog cites the work of archaeologist Professor Ronny Reich, particularly referencing the spring east of the city, identified as En Shemesh (often equated with the Gihon Spring), to reconcile tribal boundaries from Joshua. The main page of the blog states: "Ronny used En Shemesh to reconcile a difficult passage from the Book of Joshua that defined Israel's tribal boundaries. We found that it perfectly describes the prerequisite intersection of the altars raised bedrock foundation, on the northern boundary of tribe Judah with the southern boundary of tribe Benjamin." This suggests the altar's foundation is at the boundary, potentially allowing for the southeast corner to be in Judah and the others in Benjamin.

Tribal Boundaries and Geographical Analysis

To understand this, we examined the biblical boundaries. Joshua 15:7-8 for Judah and Joshua 18:16-17 for Benjamin describe the boundary passing through points like En Shemesh and En Rogel, identified as springs southeast of Jerusalem. En Rogel is located at Bir Ayyub in Silwan, at the convergence of the Hinnom and Kidron valleys, while En Shemesh is often identified with 'Ain el-Hod near Bethany, on the eastern slopes of the Mount of Olives (Bible Map: En-rogel, Encyclopedia.com on En-Rogel). The blog's claim that the altar is at the intersection suggests it is near the Gihon Spring, in the City of David, which is on the boundary line.

Maps and historical analyses, such as those from Tribe of Benjamin - Wikipedia, indicate Jerusalem, including the City of David, was within Benjamin, but the southern edge might be on the boundary with Judah. The Valley of Hinnom, running south of the City of David, is a key marker, suggesting the boundary could cut through this area. The blog's proposal implies the altar's placement on the high ridge allows the southeast corner to extend into Judah, satisfying the condition.

Supporting Evidence from the Blog

Several posts provide supporting details:

• The Neck And The Site Of The Temple discusses the topography, suggesting the City of David area as the original patriarchal temple site, with references to ancient routes through Benjamin's land explaining "quarters" in Joshua 18:14-15.
• City of David is Zion - What is the Temple Mount? includes comments like "Solomon's temple and altar were built in the wrong place?" and shows an image of the bedrock foundation in the City of David, implying a different location.
• The main page and related posts, such as Israel's Hidden Ancient Facts: November 2021, discuss boundaries, with references to Bethel and Ai, reinforcing the boundary's location near the proposed altar site.

Conclusion and Implications

The blog argues that the traditional Temple Mount location fails the boundary condition, as it is entirely within Benjamin. In contrast, the proposed location in the City of David, on the high ridge above the Gihon Spring, is at the intersection of En Rogel and En Shemesh, aligning with the boundary. This positioning could allow the southeast corner to be in Judah, with the other corners in Benjamin, satisfying the user's condition. This interpretation is supported by archaeological findings and biblical analysis, though it remains controversial and requires further study to confirm.

This survey note encompasses all relevant details from the research, providing a thorough basis for the direct answer and highlighting the complexity and debate surrounding the temple's location.

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Key Citations

• Israel's Hidden Ancient Facts Main Page
• Jerusalem's Mysterious Temple Location Blog Post
• The Neck And The Site Of The Temple Blog Post
• City of David is Zion - What is the Temple Mount Blog Post
• Bible Map En-rogel Reference
• Encyclopedia.com Entry on En-Rogel
• Tribe of Benjamin Wikipedia Page
• Temple of Jerusalem Britannica Page