"When the ark rested, Moses would say: Return O Lord to the myriads of Israel's families. Arise, O Lord for thy resting place, thou and thy glorious ark. May thy priests be clothed with righteousness; may thy followers shout for joy. For the sake of thy servant David, reject not thy anointed. I give you good instruction; forsake not my Torah. It is a tree of life to those who take hold of it, and happy are those who support it. Its ways are ways of pleasantness, and all its paths are peace. Turn us to thee, O Lord, and let us return; renew our days as of old " ― From prayer after public reading of the Torah What is it? It is a place in time and space. Yached Levavenu's overall purpose is to enlist the efforts of all those awakening Israelites called to know their identity at this time to begin to build the Mikdash / sanctuary for G-d's guiding Presence, (II Chron.6: 38-42, 7:14). This is not a call to build a physical edifice at any physical place. Rather, it is a call to build the spiritual sanctuary of prayers, a virtualMishkan / Tabernacle, out of the aggregate prayers of all concerned members of the tribes of Israel. It is to serve as the Tabernacle, the Tent of Meeting, for homeward bound Israel. G-d tells us that He is enthroned on and dwells in, i.e. inhabits the prayers of His people (Psalm 22:5). It is hoped at Yached Levavenu that the virtual Mishkan of prayerswill serve as its name implies, a tent of meeting and communication between the G-d of Israel and his people seeking repentance and restoration. It is a current effort to marshal the focused, specific-content prayer of all returnees in order to aid in the return process of klal / whole Israel, even those who are not yet called home. We desire to facilitate a form of "communal" prayer despite our diverse situations, asking that HaShem guide us and unite the heart of all Israel to return to Him, the only G-d of Avraham, Yitzhak and Yaakov. Yached Levavenu promotes the seeking of this Guidance to guide and direct us in our repentance in order to return to the Covenant we all made at Mt. Sinai. G-d's guiding Presence has guided Israel of old in their eastward
movement through the wilderness of Sin to the Land. It is hoped that His Guiding Presence will prompt us in similar, albeit more efficient trek, from "the wilderness of sin in the West" to repentance and the Land. Ordinarily, it would be a stretch, linking the Hebrew "sin" to the English "sin." However, it is the assertion of Yached Levavenu that a majority of prophetic Ephraim resides in the English-speaking West. (Hos. 11:10, 13:15, Isa. 49:12, 59:19, Zach. 8:7). Perhaps it is a fitting hint. This call is going to all members of Israel of the returning Ten Tribes, and of course to those of Yehudah who feel moved to participate and lend their help. All the Tribes need G-d's active guidance for the tasks ahead. The call is patterned after Ex. 35: 21, 25, where men and women, "all those whose heart stirred them up, and were made willing, brought to the L-rd's offerings, i.e. possessions and skills, for the building of the Mishkan of the congregation. We take patterns, pointers and directives from the building of the physical Mishkan in the wilderness. We know that every aspect of the Mishkan is a lesson in the service of G-d. Some of these will have a correspondence to the building and function of the virtual Mishkan advocated here. Why build it? For guidance in coming together and in returning to the Covenant. G-d himself tells us why He had Israel build the Mishkan: "Let them make a sanctuary for me - that I may dwell among them," (Ex. 25:8). His interfacing Presence between Himself and mankind, the Shekhinah would manifest there in a physical way, for guiding communication in the wilderness for the homeward bound tribes, (Ex. 29:38-42, Lev. 1:1). It was to be the holy place, a Beit El / a House of G-d, a kind of portable Sinai, where Israel could sense G-d's Presence in order to access G-d's guiding revelation. Isaiah is admonishing today's returnees of Israel, to look to our father Avraham and to our mother Sarah, (Isa. 51:1-5). Avraham alone was called to the Eternal in the midst of utter idolatry. Avraham responded by interfacing with G-d, i.e. dialoging, arguing, bargaining, and thusly became the "friend of G-d." In essence he invited the transcendent Eternal One back into a perceivable and knowable Presence in the world. The Book of Hosea, written expressly to the awakening Ten Tribes of Israel, reminds us that "our father Yaakov wept, and made supplication unto Him, he found Him at Beit El, and there He spoke with us." (Hos. 13:4). The Scriptures indicate that we will also be spoken to and answered again, in our time, when we sincerely seek Him with our whole heart on our way to Beit El, the House of G-d. For this reason we seek to build the Mishkan of Prayers. The G-d of Yaakov promises to guide us in our time of distress in the way we need to go, as He guided our father Yaakov in the way he went, (Gen.35: 3). The journeys and stops along the way of return of the many individuals who comprise the peoples of Joseph may differ from each other.
However, the commonality is that we have all broken and forsaken the Covenant, we have all conformed to the ways of the nations whom we set out to imitate. Therefore, all the routes of return will have the common thread of heading toward the goal of returning to ever-increasing faithfulness to the Covenant. Yached Levavenu is inviting the early returnees to ask for Divine Guidance and preparation for that task ahead. For the Ruach haKodesh to guide us to come fully back from the spiritually dead. Upon our awakening to our identity from our spiritual death, we are finding that we have died because we offended in Baal, (Hos.13: 2). Though her children number by the millions, our mother Rachel is allegorically depicted as weeping for them, for they are dead.... spiritually dead. (Jer. 31:15). Rachel's voice is heard at Ramah, the place associated with the prophetess and judge Devorah, as well as the prophet Samuel. Hence, Rachel's weeping is a "prophetic voice to be understood especially our time." Since their disappearance into the land of Assyria, her children were judged and sentenced to worship in the houses of foreign gods. The history of their 2700 year-old spiritual captivity in the philosophies, replacement theologies and mind-sets of "Galut Edom," / "the exile of Edom" i.e. the Greco-Roman Occidental World, has bound (Hebrew: wedded) her children to idols. They have blinded them to seeing, hearing and walking according to G-d's directives, (Psalm 115:1-9, Hos. 4:17). They will need direct Divine intervention in their lives to recognize them and to be loosed from them. What about the contents of the Mishkan? The Lechem haPanim, a metaphor for those "standing in" for the rest. Among other furnishings, the Mishkan housed the golden showbread table. It held the twelve weekly showbreads (lechem panim) that the Levites brought for each Sabbath to represent each of the Tribes, to appear in unity (Klal Israel) before the Presence. The Hebrew term Lechem panim literally means bread of / with faces, and has been translated in English as bread of the Presence. They were the interior grain offerings prepared (made into breads) by the priests, in contrast to the grain offerings for the exterior altar. Yached Levavenu uses the symbolism of the Mishkan and the lechem panim to describe the functions and labors needed today by the early contingent now arising to self consciousness and awareness of their identity and spiritual needs. These services and labors are needed to gain access to G-d's guiding Presence for all the Tribes. The building of the virtual Mishkan of Prayers and other prayer projects, can be conceptualized as analogous to contributions of gold, silver and other needed building materials by members of the twelve Tribes of Israel to build the original Mishkan in the wilderness, (Ex, 35-38). The twelve showbreads represented the Twelve Tribes before G-d in His intimate sanctuary for the Tribes' sustenance in
the wilderness of Sinai. They could be described as the perfect synthesis of the relations between Divine Providence and His Tribes, at once representing physical sustenance and physical limitation: "...know that man does not live by bread only, but by every word that proceeds out of the mouth of G-d does man live." (Deut. 8:3). Man must do his share of work and know from Whom the fruits of his toil flows. Likewise, today's representatives of the Tribes from around the world can likewise "stand in" as virtual lechem panim. They can constantly renew their prayers for the Tribes' spiritual sustenance, directions and interests before G-d's Guiding Presence in the Mishkan of Prayers in today's Wilderness of Nations. Yached Levavenu invites those from all the Twelve Tribes who were called to know the identity of the Ten Tribes, to build this virtual Mishkan of prayers for the sake of furthering more speedy personal and collective repentance among ALL the Tribes. Secondarily, Yached Levavenu musters those called to know about the identity of the returning Ten Tribes, to participate in special prayer projects (as needed), throughout the year and join the ranks of dedicated workers who"stand in" for the rest of Israel. We at Yached Levavenu hope that such endeavors will contribute toward the return of G-d's guiding Presence among and throughout all the Tribes of Israel. We look forward to Divine Guidance to promote their return to the Torah and advance their journey toward the corporate Redemption of all Israel and subsequently of the world. What is expected? Taking Elijah's challenge to active participation. Building this virtual Mishkan of prayers is a collective effort as was the original Mishkan the collective effort of the entire nation of Israel. It is voluntary, as when Moshe was told: "speak to the children of Israel and take offerings from me, from every man whose heart moves him shall you take offerings," (Ex 25; 1-2). It is to be built, supported, and fueled by those who want to go beyond just knowing the identity of the returning Lost Ten Tribes to the imperatives in the Torah and the messages to us in the books of the Prophets. The focus is not on private sectarian agendas, but exclusively on the guiding Presence to be drawn down into our prayers to guide our return and reunification. The only agenda is fostering greater receptivity for Divine Guidance so that we may contribute to the speedy return of the Ten Tribes to Torah observance. Though growing in numbers, at this time these "early pioneers, are few," one from a city, two from a family, (Jer. 3:14). Yached Levavenu maintains that these small lots and numbers of early returnees are mentioned in the Prophets for a specific purpose of service in the return process of the rest of Ten Tribes. Their task is operational before the great vast movements of waking up and returning. Perhaps you are one of these early pioneers whose heart is
stirred up to build the Mishkan of Prayers. If so, recognize that this animating spark has come from the G-d of Israel, (Jer. 50:20). Realize that He gave you that power to use in His service. Ask Him if it is time.... your time, to act in that capacity now. We envision that along the way to final reunification in the Land, we will come into increased compliance with the Covenant. We also look forward to coming into more individual and corporate spiritual healing, and into subsequent fellowship with each other within our respective groups as well as with Yehudah. The diverse backgrounds and settings of our captivity in Galut EdomYavan color our perceptions of what ought to be and give rise to protracted controversies and confusions. They can all be clarified when we appeal to Divine Guidance. Yached Levavenu calls all returnees to appeal to the Keeper of Israel for that guidance. The message of Elijah challenges all of us to do that. As we converge on our individual roads to Yerushalayim, we will recognize each other more and more and come into the unity that the Prophets depict and hopefully Yached Levavenu envisions and fosters. At this time we are just dry bones coming together. Our "dry" bones need the animating Spirit of G-d to speedily ensoul us, (Ez. 37). The G-d of our fathers is calling us to wake us up to who we are. Let us respond with our prayers of thanks and supplication: "With the ark of thy strength we can return and prevail." (II Chron. 6: 41) "Arise O L-rd into thy rest, thou and the ark of thy strength." (Psalm 132:8) Suggestions on what to do: Talk to the G-d of Avraham, Yitzhak and Yaakov about what you have just read. Let your soul's emotions accompany the voiced words of your prayers to fully express what is being motivated in your heart about these principles and ideas. Study the references and talk to Him some more and expect answers. Let us know what answers you receive.
Some Pointers on What to Do and What to Expect “When thou said, Seek ye my face; my heart said unto thee, Thy face, L-rd, will I seek.”
— Psalm27: 8 “Would G-d that all the L-rd’s people were prophets, and that the L-rd would put his spirit upon them.” — Numbers 11:29
The Mishkan / Tabernacle was called the tent of meeting, because there the twoway communication between Moses, the representative of the congregation of Israel and G-d’s Guiding Presence officially took place, “And there I will meet with you and I will speak with you from above the ark covering from between the two cheruvim.” (Ex. 25:22). The communication could take place elsewhere also, wherever the Ruach haKodesh / G-d’s holy Spirit inspired those on whom it rested. As in the examples of Eldad and Bedad, it was Moses’ wish that all of Gd’s people would be lead by the Ruach haKodesh, (Num. 11:25-29). G-d spoke with Moshe in a unique “face to face” manner. We do not know what that exactly was; we know it was a unique communication “face to face,” (Ex. 33:11, Num. 12:8, Deut. 34:10). We know that it was in a conversation format, as between two individuals. From this example we know that prayer can be and often should be conducted as aconversation, speaking and listening, in order to seek intimacy with G-d. It is a mode of praying where we are actively “seeking G-d’s face.” This kind of prayer is a meditative exchange on words we say and words we receive, listening to “the still small voice, (I Kings 19:12), and responding as moved by those words from the heart. In a way, every prayer should be an attempt to “seek G-d’s face” for this purpose, (Psalm 27:7). One of the main purposes of Yached Levavenu is to foster the seeking of the G-d of Israel that He may communicate with us. Yached Levavenu hopes and prays for the proliferation of this type of “face to face” communication to develop in the Mishkan of prayers between the faithful remnant of Israel and the G-d of Israel. Better than we possibly can, G-d knows fully what we are and how our conscious and subconscious processes operate. “O L-rd thou hast searched me and known me. Thou knowest my sitting down and my rising up, thou understandest my thought afar off. Thou hast measured my going and my lying down, and thou art acquainted with all my ways. For no word is yet on my tongue and lo, O L-rd, thou knowest it all.” (Psalm 139:1-4). G-d can tell us the very words that exactly express our soul’s intent and message before we even try to formulate our utterances. The only way David could have known that was to have experienced G-d reflecting and communicating his desires to David, letting David know that He was tracking with him during his prayers. To this end in the Morning Service we pray, “O Lord save us; may the King answer us before we call.” David expected to hear from G-d the very day
he made a request, often in the morning, after his initial prayers of the day, (Psalm 143:8). Go-d may answer us at any time, but often his answers come during morning prayers, when we are charged up with the motivation to give thanks to G-d for having awakened for another day of life and its blessings. Later in the morning prayers we pray, “From your presence dismiss us not empty handed.” Sometimes God may tell us at the end of our prayer, the summary of our prayer with a Biblical reference, which better expresses with a few words in a totally encompassing way what we have said with many words. G-d communicates with us in ways that we are most apt to hear and need to hear. These words can come from any Biblical reference. An example of this Divine communication is recorded about the sages rabbi Abbaya and rabbi Rava, who received Biblical verses as answers to their prayers. Often they come from the Psalms, which encompass the depth and breadth of human experience. As with the Biblical patriarchs, G-d sometimes communicates in dreams, where God bypasses the filtering of our conscious minds (II Chron. 7:12). His answers may come in words that strike us as we study his Word, in what we may overhear in a conversation, in words and thoughts that come into our minds as we meditate on His Word, in sudden realizations and enlightenments. These types of answers, as well as page numbers in prayer books, the Tanach and Bible-related books are also possible pointers to answers. All these forms are genuine if they have one thing in common: being consistent with His written revelation the Tanach, i.e. Torah, the Prophets and the Writings, (Isa. 8:20). G-d’s answers are always be on target, exact and totally consistent with his written word. When God answers our prayers concerning weighty matters, it is always at least two times, from different sources that we will hear the answer. This is consistent with the Torah, i.e. in the mouth of two or three witnesses was a matter decided in ancient Israel. That principle of receiving information from at least two different sources to verify a truth, has not changed. If we doubt, or do not want to heed the answer, He often answers the third time. Answers for pleas concerning repentance, spiritual dilemmas and directions tend to be swiftly answered, for it is the most important agenda we can comply with. The whole Tanach’s directive can be summed up in Psalm 90:3: “Thou turnest man to destruction and sayest return ye children of men.” Though this closeness and more will eventually be available to all seekers of the G-d of Israel, it is not in the realm of impossibility for us now. This closeness and communion through communion / yechidut is especially bound to happen now when the gates of repentance are being opened to the House of Joseph: “Then shall you call upon me, and you shall go and pray to me, and I will hearken to you. And you shall seek me and find me, when you shall search for me
with all your heart. And I will allow myself to be found by you, says the L-rd: and I will restore you from captivity, and I will gather you from all the nations…” (Jer. 29:13-14). This closeness is absolutely and especially necessary for those who wish to serve in the manner of modern day lechem panim. G-d promises that before we even speak, he will answer, (Isa. 65: 24). We are commanded to look to our father Abraham, our mother Sarah and to the Rock (G-d) whence we were hewn, (Isa.51:12). At the time of Abraham’s ultimate test, the Akedah, G-d our Eternal Rock, has provided for Abraham the sacrifice, the ram caught in a bush, (Gen. 22:13). Abraham brought Isaac, his own commanded sacrifice, and G-d has also prepared his own sacrifice for Abraham to use. Our prayers are to be like that. We are not only to use our own words to express concepts written in the prophecies that G-d taught us from his Word, but also are to listen to G-d’s reciprocation and use words received on the spot as we pray. This listening and responding is the essence of “face to face prayer.” The words we say, and the words we receive, through study or prayer, are to be pondered, contemplated and turned over in one’s mind. They are to be concentrated on in the context we give them and receive them. Rabbi Yaakov ben Asher, (c. 1340?, Tur, Orach Chaim 98), gives us a description of the “meditative focusing” we ought to do on the words we use in our conversation with G-d: “.. you should concentrate on the words that issue from your mouth and should think about G-d’s presence being there… Pay attention and banish any distracting thoughts, so that your mind shall be solely on prayer… This was the practice of the pious and of the enthusiastic; they would linger and concentrate on their prayer until they transcended their physical awareness, and they would be overwhelmed by a spirit of lucidity, and they would come close to prophecy….” This type of “contemplation / hitbonenut” during the study of Gd’s Word, before and during prayer, gives us the intellectual knowledge and the deep emotional understanding through which we fuse with G-d’s revelation. During such times we achieve that yechidut / spiritual communion that we need to prepare us for further inspiration and guidance by G-d’s holy Spirit. G-d’s Torah teaches us that the sacrifices were to follow specific G-d-given patterns. In the same vein, like a good teacher,G-d provides and puts the very words, i.e. the calves, we are to use in our minds, in our mouths. We are to listen to and use those words for they have healing powers in our subconscious psyches, to turn us back to the G-d of Israel. He tells us: “I create the fruit of the lips; Peace, peace be unto him that is far off, and to him that is near, saith the Lrd, and I will heal him,” (Isa.57:19). When G-d gives us the words to use to talk to him with, it is a healing experience. It heals us where we as a lot most need it — from our 2700-year-old estrangement from Him. He is calling all of Israel to
healing; those who think they are near, and those who are far from Him. Ask Him to answer you concerning personal repentance and spiritual direction. Ask Him to show you where and of what you need to repent. He will answer you swiftly. A caveat and an important pointer: This article is not a primer on a flippant approach to prayer and expecting G-d to answer us about trivial, insignificant and mundane matters on which we are to exercise our human reasoning and efforts. Neither is it advocating a superstitious “magical” disposition and looking for omens and signs. Rather, it advocates soulfelt persistence in prayer about weighty matters and restoration to communication with G-d for the sake of guidance for the returning Ten Tribes and all Israel. This article is not a primer on how to pray in general. There are many good books on prayer and the Siddur/ prayer book of Yehudah. Rather it points out the kind of prayer the returning Israelites need to engage in order to receive instruction and directions on how to get out of the ingrained patterns of our corporate and individual sins and mindsets. To this effect, Yached Levavenu strongly urges readers to pray, i.e. talk to G-d, not just at regular times, but most importantly whenever they are prompted by what they read, study, meditate / contemplate on, and when they are “emotionally moved and prompted by inner urges of one’s spirit.” These times of emotional movement in one’s inner being are the best times to communicate with G-d, since then we experience the promptings of our subconscious minds, G-d’s Inspiration and the outpourings of our souls. “Righteousness is thine O L-rd and confusion is ours. How can we complain? What can we say? What can we urge? How can we justify ourselves? Let us search and examine our ways and return to thee, for thy right hand is stretched out to receive those who repent.” — Tachanun Prayer
“We know not what to do, but our eyes are upon thee” — (II Chron. 20:12)
Next to Moses, Elijah is traditionally viewed as possibly the most important of all the prophets. He figures prominently in many traditional tales and children’s stories. A reserved cup is set aside for him at every Seder table, for he is expected to show up at Pesach, the “feast of our freedom.” Elijah is expected to come again to herald the Redemption before the coming of the Messiah. Because Elijah was the defender of the Covenant, his chair is found at every circumcision, where
the sons of Israel take on the sign of the Covenant. What has not been mentioned much, is his most important work in connection with the rehabilitation of the apostate, seceded, exiled and "lost" Ten Tribes of the northern kingdom of Israel, (I Kings 18). It is to be noted that Elijah was from Gilead in the north; he was the only prophet from the northern kingdom of Israel. There he confronted the leaders of Israel, king Ahab, his foreign wife Queen Jezebel, and those they sponsored, the priests of the pagan gods of the nations around them, Baal and Ashtarte. In the book of Malachi, Elijah is mentioned in context of the last prophecy given to the House of Israel. Here, Malachi, (meaning my messenger), gives the last admonishment, the last prophecy and the last warning to all of Israel to take to heart. “Remember you the Torah of Moses, my servant, which I commanded unto him in Horeb for all Israel, both statutes and the judgments.” (Mal. 3:22-24). This is the quintessential all-encompassing directive from G-d, for ALL Israel: “Return to the whole Torah.” The G-d of Israel gives the very last prophecy through Malachi in the context of this return and rehabilitation: “Behold I will send you EliYah, the prophet, before the coming of the great and dreadful day of the LORD...” To be noted here is that in this final prophecy, the name of EliYah is not spelled in its usual way, “Eliyahu”, which means "whose God is the LRD," but is spelled without a “vav”, as “EliYah.” Why is the prophet called by a variant of his name when his message changes from his past admonishments to this work in the future Redemption? By slightly changing the spelling, the meaning of the name becomes, “My G-d, Yah,” possibly hinting that this new phase is a "work" of G-d and is begun by G-d, rather than being “activated” by just one man and then ascribed to one man. Although the prophet is of course (traditionally) scheduled to return for the fulfillment of his prophetic message, the awakening of the exiles to their true identity happens before the arrival of the prophet. The sages teach that the work of a prophet starts before that prophet shows up. Therefore the general time, the era of these events, can be looked at as "the work of Y-h my G-d." This work is one of the greatest works of the G-d of Israel: the rehabilitation of the long dead northern kingdom, the so-called Lost Ten Tribes of Israel. Though of course “the work of EliYah” will also touch Yehudah, the notable event that will draw attention to His work, will be the regathering of the Lost Ten Tribes from utter idolatry. The process itself of this awakening will be a messenger to Israel and Yehudah that the time of Redemption is underway. A prophetic understanding of the work of Elijah preceding the coming of the Messianic Age, is to know the purpose of Elijah's work: “he shall turn the heart of the fathers to the children and the heart of the children to the fathers,” (Malachi 4:6). Becausethe heart is in the singular, it is indicative of the one heart, i.e. the collective soul of Israel. As such, it bespeaks of the work of Elijah as a psychic
process, that causes an inner awakening of the collective soul of Israel. This statement is not just a homiletic metaphor of family harmony as it has been popularly used. This is a prophecy of the legacy of the fathers of Israel who made a covenant with G-d, becoming activated at the end of days. Because G-d gave his promise to them, their heart's message reaches across time and space and touches the divided and split heart of their wayward children in the last days, (Hos. 10:2). The children will then resonate and reciprocate to that call and return to theirnatural "one" way, the faith and faithfulness of their fathers, Avraham, Yitzhak and Yaakov in the "One" Creator God. Today, many socalled “gentiles” are beginning to describe their G-d as "the G-d of Abraham, Isaac and Yaakov." The phenomenon is indicative that the work of EliYah has already begun. It is awakening the dormant spirit of the fathers in the hearts of the children. As such it is a "work" of resurrecting the dead," i.e. the spiritually dead of the Ten Tribes of Israel from the Valley of Dry Bones of Ez. 37. This only makes sense for Elijah was credited in his historical career with resurrecting the dead, (I Kings 17). The expectation of the eschatological resurrection of the Tribes in the apocryphal book of Sirach / Ecclesiasticus 48:10-11 is clearly connected to him: "It is recorded that you are ready for the designated times, to calm anger before it turns to wrath, to turn the heart of a father to his son, and to restore the tribes of Jacob. Happy are those who saw you and who have fallen asleep n your love, for we will surely live as well." (Sirach 48:10-11, CEB) Many significant events in the history of Israel have a dual fulfillment. As the guided trek to the Land started with the command to build for G-d a Mishkan / sanctuary, where He could “dwell among them,” likewise we will have to be led by similar guidance on our trek back to the Land. As this Mishkan [Tabernacle] is built of the inspired collective efforts and prayers of the faithful, His Shekhinah / Ruach HaKodesh / holy Spirit will indwell and ensoul us. It will serve as the inner guidance for returnees to follow in the footsteps of our fathers, Avraham, Yitzhak and Yaakov. Following in the footsteps of the fathers is the natural way of Israel to which we are to return. Malachi closes the last prophetic utterance to Israel with a warning: “...lest I come and smite the land [earth] with a curse.” This is a dire warning that if there is no reciprocation, the earth will surely suffer great catastrophes to wake up its inhabitants to the meaning of the Covenant with Israel, (Mal. 3:24, Amos 4:12, 5:6). The warning is also a cue for those of Israel and Yehudah, who know the meaning of the prophecy to return to their "natural" status and function of the firstborn: to stand in as intercessors for the rest of Israel and the world. If we do not rise up and take our rightful and
natural place place on our own accord, the G-d of Israel will force us to do so. Then the wake-up calls for all of Israel will be catastrophic, where internal and external negative forces specified in the Covenant we all agreed to at Mt. Sinai, will afflict us with the most severe curses (Deut. 28, Mal. 3:24). The premise of this website is the fact that events in the history of Israel are often dual, having a former and a latter day fulfillment, (Jer16: 14). We can take hints for what the era of EliY-h will be like, from clues in the original work of Elijah in the Northern kingdom of Israel, (I Kings 18). Elijah charges Ahab, the third king of Israel after the Kingdom of Israel split from Yehudah, with leading Israel in the forsaking of the commandments of the L-RD and in following Baalim, additional false gods, (I Kings 18:18). The work of Elijah did not take a lassez faire attitude toward idolatry, but was confrontational in nature. It challenged the prophets, priests, ministers, ecumenists, apologists and activists of Baal, and those of the main goddess of those days, the queen of heaven, Ashtarte. These gods were additions to the G-d of Israel. The Israelites believed they could have it both ways, with their service divided between Baal and Ashtarte, and the G-d of Israel. Baal “the lord,” was the “shepherd god” and Ashtarte, the goddess, was an embodiment of the seducing, beguiling, guiding spirit of false religions. “She” was and is still around as the dark counterfeit of the Shekhinah, the guiding aspect of G-d’s interface with humanity, often ascribed as the “feminine” attribute of Godliness. The most important clue to identifying the confusing morass of the idolatry then and its parallel now, is Elijah’s challenge: “How long will you go limping between two opinions?” (I Kings 18:21). At the end of the chapter, we find Elijah running to Yizre'el giving us in the latter days another clue as for whom this message was recorded. The name Yizre'el, meaning I will sow, points to a connection to the Northern House of Israel, whom G-d has sown and sifted among the nations of the world, (Hos. 1: 5, Amos 9:9). It is to be noted that the false gods were added to the G-d of Israel. It was thought that the G-d of Avraham, Yitzhak and Yaakov was not enough and needed assistance and correction. This was in direct and blatant violation of the same commandment mentioned several times in the Tanach: "You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the L-rd your G-d which I command you." (Deut. 4:2) “These words the L-rd spoke to all your assembly, in the mountain from the midst of the fire, of the cloud, and of the thick darkness, with a loud voice; and He added no more. And He wrote them on two tablets of stone and delivered them to me." (Deut. 5:22) “Whatever I command you, be careful to observe it; you shall not add to it nor diminish from it. (Deut. 12:32)
"Do not add to His words, lest He rebuke you, and you be found a liar." (Proverbs 30:6) "I know that whatever G-d does, it shall be forever. Nothing can be added to it, nor anything taken from it and G-d does it, that men should fear before Him." (Ecc. 3:14) This purported “improvement upon G-d” is the original sin of the universe, the idolatry of one’s self. All other sins are derivatives of it. In primordial times before the creation of this universe, a great spirit being, one of the councilors of G-d, in his pride, thought that G-d was not enough. This great spirit being, one of the covering cherubim, thought in his pride he could improve upon G-d, (Isa.14, Ez. 28). He had a better idea on how to run the universe. This paradigm “of the idolatry and exaltation of the self” is also Ephraim’s sin, (Isa. 9:9, 28:3, Hos. 13;1,6, Ez. 14:1-6). It has been replicating itself ever since, resulting in inordinate pride of self importance, i.e. idolatry of the self, [the spirit of Esau], as well as in false gods and demigods of our own and the gentiles’ creation, (Hos. 13:2). These false gods, added to the G-d of Israel, are still with us today in theologies, covenants, testaments, mindsets and assemblies. Our hearts have been split and divided over these for over two millennia, (Hos.10: 2). The old gods were adorned with silver, gold, and precious stones. The modern gods we have created are made to upstage the G-d of Israel. They are adorned with “more fairness, grace, loving-kindness / chesed, mercy and justice” than the supposedly, harsh, eye-for-an-eye G-d of Yaakov. Yet G-d allows them to be with us to provide us the school of free choice in which we may learn to choose between Good and evil, Life and death, (Deut. 28). Ephraim then, as he is doing now, held on to the G-d of Israel in some ways. He also held on to the "religious ideas" of these gods, the "more progressive" social doctrines of the gentiles. They charged G-d's ideas with not being "fair," but G-d counters these charges: "Yet ye say, The way of the L-rd is not equal. O ye house of Israel, I will judge you every one after his ways." (Ezekiel 33:20) Till the time of a great public confrontation of today’s religious mixtures come, we, the early returnees of the House of Israel, are challenged by the cry of Elijah in the work of EliYah that is already underway. The challenge goes forth to all, to beseech the G-d of Israel to intervene in a miraculous way in our very mindsets about our inherited religions, philosophies and dispositions from which and among which we are waking up. This Divine intervention is absolutely necessary since Ephraim is bound to his idols and he cannot see straight or free himself from the force of these theological / spiritual manacles and mental straight jackets of 2700 years’ standing, (Isa. 42:22). The Hebrew word habar, translated as joined / bound in fact means wedded, coupled, as is used in describing a marriage relationship, (Hos. 4:17). Curiously, it matches the
theological position of the religion that Ephraim has adopted from the gentiles. Elijah’s challenge is truly timeless. EliY-h challenges the awakening children of Ephraim: If the L-rd [the G-d of Israel] be G-d, follow him, but if the Baal [the lord of today] be G-d, then follow him, (I Kings 18:21). There are no other choices or modifications to the choices in this lesson. Isaiah reiterates this quintessential lesson for Israel and he gives us the answer: “Hearken unto me, O house of Jacob, and all the remnant of the House of Israel, which are born by me from the belly, which are carried from the womb... to whom will you liken me and make me equal, and compare me that we may be like? Remember this and show yourselves men, bring it again to mind, O ye transgressors! Remember the former things of old; for I am G-d and there is none else, I am G-d and there is none like me.” (Isa. 46:3-9) Jeremiah addresses the peculiar work that we need to do once G-d has awakened us and started to bring us back. We are to continue that "work" by "unmixing" the deceptive mixture of truths, half truths and outright lies in which we find ourselves. We are to leave behind the lies we have inherited from our fathers (Jer. 16:19) and never return to them, if we are to truly "return" to G-d: "Therefore thus saith the LORD: if thou return, and I bring thee back, thou shalt stand before Me; and if thou bring forth the precious out of the vile, thou shalt be as My mouth; let them return unto thee, but thou shalt not return unto them." (Jer. 15:19) The work of EliY-h calls all Israelites presently waking up from the congregation of the [spiritually] dead to put these easily seen idols and their more insidious mindsets completely away. There is no room in any shape, manner or theological inventions and machinations for any gods to be added to the G-d of Israel. Isaiah tells us to not add other gods and saviors to the G-d of Israel. This was the original trap into which Israel fell: “the addition of other deities,” to “complete” and improve upon G-d’s plan and setup,” (Isa. 43:11, 44:6,8, 45:5, 47:8, 10). Hosea pinpoints this “dual allegiance:” “Their heart is divided; now shall they be found faulty…” (Hos. 10:2). The word "halaq" translated "divided" has the connotation of being "deceitful and flattering in order to secure a carved out separate portion for one's self." Going their "separate way" has been the mantra of Ephraim for millennia. Israel was to be a “peculiar,” holy nation, (Deut. 7:6). She was to stay pure, uncontaminated and guarded against this “mixing” of religions. It is the reason why she was not to mix certain things, e.g. seeds, fibers for clothing, animals, etc. She was to keep God’s commandments unaltered and unmixed. She was to learn the lesson that mixing the good with evil, or with that which seems good and harmless, is the way of the insidious lie. Though the mixtures often seemed just, right and good, or even necessary, the mixing of the ways of God with the ways of the nations was the way of self-deception. It led to the destruction of
their national identity as the firstborn of God. This paradigm still holds and makes up the [wedding] band that ties Israel to her idols. EliY-h’s call leaves no room for the theological Baalim or idols of “isms” and philosophies that see a different future for Israel than that in the Torah. Neither does EliY-h’s call leave room for the insidiously hidden and parasitic Baalim of unbelief that accompany humans to various degrees. In the guise of “progressive modernism” they “inspire,” i.e. spiritually guide the intellects of the liberal, “the modern and the spiritually savvy,” with the notion that the G-d of Israel will not perform what He has promised in the Covenant. This has been the cause of replacement theologies, belief systems and political machinations, which sell out the land and people of Israel. Israel was not to make any covenant with the pagans or their gods in the Land, lest they be a snare to Israel, (Ex. 23:32-33). They were to drive them out and destroy their altars, images, philosophies and theologies, (Deut. 7:5). They were not to contaminate their intellects and emotions with the philosophies of the gentiles, but become a “holy nation,” (Ex. 19:6). For Israel that directive of the eternal Covenant still holds. We are not to add to it or diminish from it. In the work of EliY-h we are called and challenged to root out and destroy these Baalim of wrong belief and unbelief from our psyches, from our inner selves. Only then will the modern 21st Century Tribes of Israel be completely healed. Till then we will be blind and deaf to our commissioned task as G-d’s servants in the Torah, (Isa. 42:18). That healing comes only with prayers that G-d wants us to offer and is ready to hear now. He is allowing and calling us to come near, NOW, (Isa. 55:6). The course of events in I Kings 18 shows that the repairing of the altar, i.e. the restoration of the spiritual connection to G-d, goes hand in hand with the restoration of the identityof Israel, (Kings 18:30-32). Elijah repaired the altar of the L-RD then, (I Kings 18:30). As Elijah of old called to him the confused seekers after God, today the G-d of Israel, in the manner of the work of Elijah, is calling the returnees of Israel to come near Him now. That means that today the children’s children are coming near, because they have been studying the tenets of the Covenant made with the fathers, (Isa. 34:16, Jer. 23:20, 30:24, Psalm 78:6). The hearts of these children are being moved to resonate to the message of the fathers, Abraham, Isaac and Jacob, (Hos. 2:4). Today the children of Israel are to watch the restoration work of EliY-h in order for Israel to be oriented to Him (Kings 18:30). We are to pay special attention to the significance of the altar, signifying the place / opportunity in time that G-d is making for hearing the prayers of those called to the work of EliY-h. That means that the opportunity to entreat G-d, through the gates of teshuvah / repentance has arrived with the era of the Work of EliY-h, (Hos. 10:12). Elijah asked G-d to turn the people’s heart back again. The twelve stones that comprise the altar, symbolize the twelve tribes of Israel. Together, they upheld
the [near] evening sacrifice to be accepted by G-d. The narrator emphasizes the point that God himself renamed their father Yaakov. His children are to remember that they bear Israel’s name, which has G-d’s name incorporated into it. Having heard the call to know the restoration of their identity as G-d’s people, they are to remember who they are, the people of Yizre'el, (in Hebrew meaning “I will sow,” has only one sound difference from Yisra'el), sifted through the nations, now beginning to be being renamed and restored to their true identity as Yisrael, the sons of the living G-d, (Amos, 9:9, Hos 1:10). Hosea writes to the House of Joseph: “Yisrael, return unto the L-RD, for you have stumbled in your iniquity, take with you words, and turn unto the LORD; say to Him, Forgive all iniquity, and receive us graciously. So will we offer the words of our lips for calves...” (Hos. 14:2). Besides asking for mercy and forgiveness, it is most important for those awakened early to declare now to G-d what all of Ephraim shall eventually say: “What have I to do any more with idols,” (Hos. 14:8). Elijah’s restoration was about the quintessential lesson Israel had and still has to learn: “that this people may know that thou art the L-RD G-d..." (I Kings 18:37). Today the early returnees of the remnant are called to finally learn now the very same quintessential lesson of Eli-Y-h: “...and thou shalt know no god but me: for there is no savior besides me.” (Hos. 13:4). Today Hosea calls our attention to the same lesson our father Yaakov learned and wanted with all his heart his children to learn, (Hos. 12:4-5). To this end Yaakov built an altar for a remembrance for his time and “the time to come” for his children. It has to do with the great eternal lesson he learned and wanted to teach to his children, (Gen. 35:1-12). That actual stone Yaakov set up as a reminding monument, “in that place” may not be accessible for all his millions of children. However, Hosea tells us“the L-rd is his memorial,” i.e. the concept and revelation of the One G-d, is Yaakov’s legacy, (Hos. 12:5). Truly, in our days, due to G-d’s promises, the legacy in the hearts of the fathers is reaching across time and space, touching the hearts of their awakening children, calling them to listen. Isaiah tells us that if we are to seek after righteousness, we should look to a greater "Stone," our Rock, the G-d of Abraham, from which we were spiritually hewn, (Isa. 51:1-2). He tells us; “Hear ye and give ear; be not proud for the L-rd has spoken,” (Jer. 13:15). Yaakov’s lesson has many of the same elements as Elijah’s lesson. Elijah prayed that G-d turn the people’s heart back again to the fathers, (I Kings18: 37). Jacob’s heart is calling his “household” again “to remember” and cease from the idolatry of the gentiles, (Mal. 4:4-6, H 3: 22-24). He commands them: “Put away the strange gods that are among you!”On the way to Beit El / the House of G-d, he does not want to them to bring along and add the gods of their past to the G-d of Israel. Yaakov commanded his household to surrender their acquired or selfmade gods and bury them. He does this by Shechem, where Joseph’s bones were
to be buried (Gen. 35:4). This location points to the House of Joseph to note what Joseph’s descendants will also have to do when they, [Joseph’s bones] come out of their graves. Next we see that God changed Yaakov’s name to Yisrael, (Gen. 35:10). This name change parallels the time when Elijah restored the names of the people of the Northern House of Israel, (Kings 18:31). No doubt, that the Midrash that tells us "when Elijah shall appear, he will restore the tribal identifications to all the people of Israel," is based on this earlier version of Elijah's restoration work. He will have to do this because the Ten Tribes have incurred the curse in Deut. 32:26: "I said, I would scatter them afar, I would make the remembrance of them to cease from among men." This process of restoration to identity has already begun; the work of EliY-h is already underway. It is the nexus of the great "return," a seminal part of the redemptive process itself. It is a decontamination of our identity as "Israel." The Stone edition of The Chumash gives the perfect translation of this process: "Then I shall scatter you among the nations and disperse you among the lands and remove all your contamination from you. Then you shall be caused to re-inherit yourself in the sight of the nations, and you shall know that I am HaShem." ― Ez. 22;16 Our interest in researching the identity of the Ten Tribes is the beginning of the fulfillment of that prophecy, (Jer.23: 20, 30:24). When king Solomon built the Temple, God told him and all Israel that the promise to dwell among the children of Israel was contingent on their keeping the commandments. The same timeless directive and promise applies to us. “If you follow my decrees, perform my statutes and observe my commandments to follow them, then I shall uphold my word with you which I spoke with David your father. I shall dwell among the children of Israel and I shall not forsake the people of Israel.” (I Kings 6:12-13). Israel was to become a “goy kadosh,” a holy nation. They were to be sanctified with keeping the Torah’s commandments. Since we left the God of Israel and his Torah and Covenant, the sanctification of our nationhood was taken away, and we just became plain goyim, just one of the nations, spiritually speaking. We need to realize that we inherited lies from our fathers in the exile, (Jer. 16:19, Isa. 29:9-13). To regain the holiness, our special status and function that goes with being G-d’s firstborn, we must live according to the commandments. Isaiah admonishes the returnees of Israel who seek after righteousness to look to our father Avraham and our mother Sarah. God called him alone, to be the first to acknowledge the reality of the transcendent Eternal, One G-d, (Isa. 51:1-5). If you are among those who are called early to wake up from the spiritual graves of Israel, realize that it is incumbent upon all to leave the bindings of “two opinions” and return to the Torah in all its ramifications. Yaakov was renamed Israel only after he “prevailed” in the G-dly appointed struggle. That means he persisted in arguing and wrestling with the G-d-given issues and tests. Yaakov
wrestled all night with the powerful spirit of Esau. He was even injured in his ability to walk and remained limping (!) all night till the morning when he realized what this struggle and injury was all about. As the day came at dawn, Yaakov was enlightened to the divine purpose in the night’s event and realized he has seen the unmistakable Divine purpose and teaching in it, i.e. “face” of Gd, and named the place Penuel /Face of God. In the Era of EliY-ah, when our understanding to the prophetic books is opened, we can “see” that “we,” the House of Israel, were present in that fateful struggle between our forefather and the self-centered, [self]-idolatrous spirit of Esau. Prophetically, the quintessential lesson was learned in this test. During the night, i.e. “for a small moment,” (Isa. 55:7-8), we were injured and made to limp between two opinions. Yaakov received his name change to Israel after he wrestled with the ideas / spirit of Esau and prevailed with G-d. Likewise, in the Work of EliY-h, we will have earned our name change only after we have wrestled with and have won over the spirit of Esau. In the era of he work of EliY-h, the dawn of redemption, i.e. the “sun of righteousness” rises upon us, and brings healing to us. Its wings, i.e. rays, bring us G-d’s light to end “the long dark night of the soul,” (Mal. 3:20, Isa. 60:1-2, Hos. 6:3). Yached Levavenu, in the spirit of Elijah, challenges all readers, returnees and potential returnees, to accept the challenge of Elijah and argue with G-d if need be, as our father Yaakov wrestled, about any part of the message of Elijah presented here. He will swiftly answer and resolve doubts in our minds, (Isa. 41:14, 44:3, 58:9-12). Great shall be the day (!) of Jezreel! (Hos1: 11). Yached Levavenu also calls attention to Yaakov ordering us to clean up our lives in general and come clean of the effects of idol worship of our past: “Be clean and change your garments.” Our father Yaakov’s example tells us that he wept, struggled with and supplicated G-d and G-d answered him in his distress, (Gen. 35:3). Hosea gives us encouragement that his children will also be answered when they are in similar distress. In fact, Hosea gives a detail not in the Genesis account about Yaakov’s struggle. Because Israel is said to be of “one soul,” in a mystical and potential way, we were all with Moses at Sinai, (Deut. 29:15). Likewise we were with our father Yaakov at this struggle with the spirit of Esau, (Hos. 12:4). There, the G-d of our fathers spoke with us. He told us then what to do now concerning the nature and gods of Esau. He will give us power over the powerful, seductive spiritual / angelic forces that have prevailed over us, i.e. made us lame, (!) for the last 2700 years. G-d tells us to assemble ourselves together, and draw near together to study and discuss what we are told in the prophets for our day, (Isa. 45:20). We are to study the Torah, the prophets, and the fact that there is no one else besides the G-d of Israel, especially “other saviors” and intermediaries, (Isa. 29: 18, 48:12, Hos. 13:4). This is the quintessential lesson we are to learn. We need to realize that we have to talk to G-d directly, collectively and
individually, confessing our individual and collective sins and pleading for mercy for our people. We need to see and acknowledge the fact that we have to supplicate, i.e. pray earnestly and repeatedly for G-d’s guidance for ourselves and all of Israel, and thusly build "the Mishkan / Sanctuary of Prayers" in the theological / ideological wilderness of the nations. We absolutely need this virtual edifice of informed, focused and collective prayers of all returnees to secure G-d's Guidance for our returning tribes. Hosea tells us: “Therefore turn you to your G-d: keep troth [the original marriage vow of the Torah we all made at Mt. Sinai, Deut. 29:15] and justice, and wait on your G-d continually,” (Hos. 12:7). These actions / “doings” will begin to restore us to our holy identity as Yisrael, to the Torah, to G-d, to our unity with Yehudah, and eventually to the Land. For now, “It is time to seek the L-rd,” (Hos. 10:12). If we do so, the G-d of Israel will reciprocate with a strong hand to deliver us soon. Suggestions on what to do: If you seek after righteousness, take Elijah’s challenge: Give yourself the benefit of doubt, and ask the G-d of Israel to let you know if any part of the message of Elijah applies to you. Be sure to study the pointers on the "Confession Prayer" and do it. Take a directive from Habakkuk and ask the G-d of Abraham, Yitzhak and Yaakov: "O Lord revive thy work, in the midst of the years, in the midst of the years make known; in wrath remember mercy." (Hab. 3:2). He will surely send an answer for the path we should follow in our return.
One of the general purposes of Yached Levavenu is to marshal and consolidate the prayer power of those who are in the beginning stages of the awakening from spiritual exile of the northern House of Israel. In particular, Yached Levavenu is to serve as the working vanguard, united in prayer efforts to intercede with the Holy One of Israel on behalf of Klal /whole Israel’s welfare on her road of the prophesied regathering and redemption. As such, it targets needs reflected in current events and how they impact “the dispersed of Israel, [the Lost Ten Tribes] and the scattered of Yehudah, (Isa11: 12), and the State of Israel. Special attention is focused on the awakening of the Northern House of Israel to their identity, their repentance and return to Torah observance and to camaraderie
and fellowship with their brethren from Yehudah. The envisioned overall purpose is to build latter-day Israel’s Mishkan of prayers to secure God’s guiding Presence, the Shekhinah, to guide us toward the attainment of these goals. This is to mirror the Shekhinah’s leading guidance of Israel out of Egypt and through the wilderness of Sinai. This time again we will need the guidance of the Shekhinah to guide us homeward through the wilderness of isms, philosophies, mindsets and religious backgrounds we have adapted from the nations and in which we find ourselves upon our awakening. The site is founded on the principle of “the remnant.” The “faithful remnant” is here defined as “the few who stand faithful with God’s mandates in the Torah and who stand in for the many, and ask G-d for intervention in an otherwise disastrous or bogged-down negative trend. This type of interceding action is a recurring theme in the Tanach and is often mirrored in secular affairs as well, where the actions of a dedicated few have formed the turning point of history. Further, the exhortation to engage in these prayer projects is founded on the Divine injunction, expressed throughout the Tanach, for the people of Israel “to return and pray with all their heart and all their soul in the land/s of their captivity” for the healing of their land, and for deliverance from enemies, (II Chronicles 6:38 and 7:14, etc.). Words for the prayers and accompanying meditations are based on relevant texts in the Tanach and Yehudah’s Divinely inspired prayers in the Siddur [prayer book] and Divine Inspiration. We at Yached Levavenu believe that the phenomenon of Israel’s awakening out of the long exile of spiritual death is depicted in Ezekiel 37. It is a divinely conducted gradual coming alive, spiritual resurrection process, occurring presently worldwide wherever the Ten Tribes have been exiled. As such, it manifests on many fronts, in many places and in many peculiarities that address the influences of diverse individual spiritual journeys and regional histories. To be partakers of these prayer projects or other prayer-related efforts of Yached Levavenu, it is not required to believe in a particular version of Israelite identity. We recognize that access to G-d at the beginning of return to G-d is available to all on whatever level of truth one may be on. It is not necessarily contingent on any particular or full understanding of Israel’s identity in the awakening process. Rather it is contingent on God’s grace and one’s free choice to respond to God’s calling to repentance, (Jeremiah 24:7, 29:13). Though we are expected to study and correct our misconceptions, according to the sages of Israel, G-d works with us in spite of our intellectual misunderstanding at the beginning of our awakening. He looks upon the heart, i.e. our attitudes and dispositions, and expects us to seek Him out with prayers of thanks and repentance at His promptings and whenever we discover His hand in our lives. It is hoped and encouraged that sincere seeking of ever-more purification and correction is sought by all through the direction and leading of the Ruach haKodesh / holy
Spirit on their individual and corporate return to the straight paths of the Torah, (Isa.42: 16). Since answer to prayer is contingent on seeking this Straight Path for the sake of repentance/return, the site will feature articles that promote that end. This site subscribes to Brit Am’s Declaration of Principles. It is our hope that by recognizing and adhering to those guiding principles, we can further this site’s common purpose to Unite Our Heart/s in prayer efforts on behalf of all the tribes of Israel and thusly come more speedily into the reunification of all the tribes of Israel as the God of Jacob intends for us to do.
“Not by might, nor by power, but by my Spirit, saith the L-RD of Hosts.” — Zech. 4:6 The name Shekhinah is related to the word shaken / neighbor or inhabitant. The latter meaning is implied in in Hos. 10:5, "The inhabitants of Samaria shall fear." As neighbor, shaken may designate those that are fri endly (Ex. 3:22; Ruth 4:17) or unfriendly (Ps. 44:13, [H 14]; 79:4,12). As such, we can see that this word relates to a "presence" implying nearness andcloseness, that is tied to a nearby locality, e.g. among his people, (Ex. 25:8), on Mt. Zion, (Ps. 74:2), His name dwells in Jerusalem, (Deut. 12;11), and will dwell in Jerusalem, (Zech. 8:3). The word Shekhinah, does not appear in the Bible, but was coined based on related words which describe G-d's Presence in the Bible. The word Shekhinah is a noun, and is based on the Biblical verb "shakan," (shin, chaf, nun), and other related verbal forms that can mean "abide, abide, dwell in, stay among, cause to dwell, live among." It can pertain to the physical manifestations of G-d dwelling in the land, e.g. Ex. 24:16, 40:35, Psalm 85:9, [H 10] or dwelling in the cloud, e.g. Num. 9:17-18, 22, 10:12, Job 3:5. (See TWOT articles 7837, 7837a). The related word mishkan, often less accurately translated as "tabernacle" is better translated more literally as "dwelling place" or "abode." Through the centuries the sages of Yehudah tried to formulate the complex concept of the Shekhinah into succinct definitions. In the Encyclopedia Judaica we are informed, "According to Saadiah Gaon [882-942 C.E.], the Shekhinah is identical with kevod ha-Shem (the glory of G-d), which served as an intermediary between God and man. He suggests that the "glory of G-d" is the Biblical term, and Shekhinah the Talmudic term for the created splendor of light which acts as an intermediary between God and man, and which sometimes takes on human form. Thus when Moses asked to see the glory of God, he was shown the Shekhinah, and when the prophets in their visions saw G -d in human likeness, what they actually saw was not G-d Himself, but the Shekhinah (see Saadiah's interpretation of Ezekiel 1:26, I Kings 22:19, and Daniel 7:9 in Book of Beliefs and Opinions 2:10)." During the prophetic experience, i.e. from the time of Moses till the times of the Prophets, it was the physical manifestation of the Presence of G-d in our time-space continuum. As such, we can conceptualize it as the means of the visible manifestation of God's Presence in our three -dimensional world. For us moderns, we could call it a Divinely created "interface" with humans. Maimonides, (1135-1204), taught that the Shekhinah is "the light of the glory of G-d." Some say the term Shekhinah signifies "the perceivable majestic presence of G-d among mankind and expresses the principle of G-d’s indwelling omni-presence in all creation." In this regard it is important for us to note that the Shekhinah is the "physical" manifestation of God's Presence, and is not to be confused with the
spiritual, infinite, heavenly Presence of God, that we cannot possibly conceive. Solomon referred to this heavenly, omniscient Presence that no earthly construction can contain: But will God in very truth dwell on the earth? Behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded! — I Kings 8:27 (JPS) Mystics have viewed her as the channel through which Divine light passes into the world. It is also associated with the agency of inspiration and prophecy. It is the inspiring power manifesting in one's conscience as the Bat Kol / DaughterVoice. Overall, the late Aggadata statement in the Talmud is the essential summary of all these points and of what we now need to note: “Come and see how beloved Israel is before G-d, for wherever Israel went into exile, the Shekhinah went with them.” This statement is based on Ez. 11:16, which is written for us to show us that though it was less perceivable, our very survival and guidance throughout history was through the agency of the Shekhinah: "Therefore say: Thus saith the Lord GOD: Although I have removed them far of f among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;" Ezekiel witnessed this departure of the Glory / Kavod of the Lord from the holy Temple (Ez. 10:18-19). The Kavod never returned to the Second Temple in that full manifestation. Though it was present to a lesser degree in the there, it left from there too and to this day "she" mutually shares in our exile. This in itself is something serious and disturbing we need to contemplate. Today the holy Spirit though not manifesting publicly in a spectacular way as in the days of old, is always accessible by us and is always available for us, though in a more muted way. God never shuts Himself off completely from those who seek Him. Indeed, the Midrash’s romantic-sounding statement tells us that the Divine Guidance, with all its aforementioned attributes always was and even now is available to Israel. As her name implies closeness and nearness, she is with us now, but has to be sought out. The Shekhinah has also been defined as the "hidden Divine Providence." Early sages basing their conclusions on Lev 16:16, said the Shekhinah, though concealed or muted in its manifestation, was to dwell among the exiled children of Israel even in their impurity (Yoma 56b, Megillah 29a). We can see here through such love for Israel, G-d’s hand, though hidden, was to shape Israel's fate and guide them to their destiny, throughout their entire history, (Amos 9:9). Both rabbinic reflection and mystical literature agree that there is an intimate connection between the Shekhinah and the people of Israel. Though they are different perspectives, they both refer to G-d’s active presence being present everywhere in creation, (Bava Bathra 25a). In rabbinic conception, the Shekhinah is the manifestation of Gd’s presence, i.e. it is "the holy Spirit of G-d by which man can feel and see G-d’s presence." This definition is based on the Bible, where we first encounter the "Shekhinah" when the Israelites set out from Succoth in their escape from Egypt. There it appeared as a pillar of cloud in the day and a pillar of fire by night: And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud by day, and the pillar of fire by night, departed not from before the people. — Exodus 13:20-22 (JPS).
Rabbinic teachings maintain that "Whenever the children of Israel gather for worship, where ever judges sit at court, even when one man studies the Torah, the Shekhinah is said to be present," (Berakhot 6a). Often the terms Shekhinah andRuach haKodesh [holy Spirit] are used interchangeably to denote the Divine Presence in the form of revelation and inspiration. In the Zohar, the Shekhinah is defined dynamically as "G-d’s face turned toward creation." It is that aspect of G-d's Light that dictates to everything of what form it is supposed to be in the physical universe. It is the "life force" that animates and underlies the very laws of nature. Based in this principle, popular culture has morphed this force in nature as "Mother Nature." However, the Shekhinah is not a person, e.g. the Angel of God's Presence, but is defined as G-d’s manifest power which has a feminine polarity, an aspect of the Divine life force with which G-d interfaces with humanity. “She,” so to speak, comprises all the functions and dynamics of this Divine power for our benefit. In the sephirotic tree, the blueprint of the flowchart of energies in the cosmos, it is the sephirah [conduit] of Malkuth (Kingdom), through which the flow of Divine light touches th e world in general and Israel in particular. For this reason in visions and dreams it may be depicted as a "stream of flowing liquid light." This portal has also been called Knesset [congregation of] Israel. Because of this identification, the people of Israel are understood to eventually become the mystical embodiment of the Divine Presence in the world. Because the Shekhinah’s polarity is female, this is a female embodiment, and is one reason why Israel is referred to by feminine personifications in the Tanach. Our mother Rachel has been traditionally viewed as the type and symbol of the Shekhinah who is searching for her children, (Jer. 31:15). Ideally and ultimately, Israel is to be ensouled by the Shekhinah, Israel’s sanctified collective soul. This is why this feminine principle of Divine Providence is called Em Habanim, Mother of Children, "the Mother of Souls of Israel." Because of this female polarity the Holy of Holies was called the bridal chamber, for the Shekhinah, the manifest Presence of G-d, dwelt there. Israel was commanded to build a sanctuary for G-d, that He might dwell in / among them, (Ex. 25:8). The Mishkan was to be a working model, physical symbol and direct immediate expression of that directive. It was to be a microcosm of the world we live in, affording us to clearly feel the Divine Presence. However, the command was not limited to the portable Mishkan, the initial working model and ceremonial center. Over time, the nation of Israel was to be built and fashioned intothe Mishkan of G-d’s presence in the world. That readying process has been going on for thousands of years. That purification process for this eventuality is the history of Israel. Her training and preparation for the priesthood as the firstborn of G-d are the hard lessons for Israel to learn throughout the millennia. That training period will culminate in the repentance of Israel, her regathering and return to her Husband and her reacceptance of the Covenant, i.e. the Torah, [the marriage contract]. This time it will b e incorporated into her very being, i.e. written on the tables of her rectified and truly repentant heart, (Jer. 24:7, 31:33, 32:40). It is then that the quintessential lesson for Israel will have been learned: “And you shall know that I am the L-RD,” (Hos. 2:20, Jer. 31:34). It is then and only then the idols in our hearts will be removed and displaced by what ultimately belongs there, the holy Spirit of God, (Ez. 14:1-11). Just as the Mishkan was built in the wilderness, Israel is to build the Mishkan of prayers in the wilderness of the nations today. As the Divine Presence came to dwell in the Mishkan, / Tabernacle, likewise it is to come into, i.e. ensoul those Israelites, of both Yehudah and Ephraim, who prepare, and purify themselves for the indwelling Ruach / Spirit. Just as the Shekhinah guided Israel from Egypt to Mt. Sinai, likewise it is to guide the latter day return process and the regathering of all the Tribes of Israel (Meg. 29a). Today, "she" is also to guide the early returnees
who are on the way to reaccept the Covenant now. As the Shekhinah guided the leaders of Israel then to serve the masses of Israel, likewise G-d is now calling forth a few to leadership training for the regathering task ahead.
This "face" the mystics identify as the "feminine" representative of the "female" aspect of G-d. As such, when "she" joins our souls, she "polarizes" our souls and enables us to be "receptive." This process is ordained by God, so that like a woman affects a man, we may by "her" powers attract understanding into us, into the depths of our will. Through that mechanism we humans can thus be further "enlivened" and "empowered," to do His Work, and bring forth "good fruit." In short, when this Spirit of G-d, which has a feminine polarity, joins our spirit, "she" "polarizes" our spirit to be able to truly "receive." It speaks to our souls in a soft voice:
When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek. ― Psalms 27:8 It creates in us the rectified will to receive in order to give. Otherwise we remain "unregenerate" and want to receive only for selfish reasons for our own power, aggrandizement and glory. The "power" of the Holy Spirit enables us to truly receive in order to truly give. Thusly we become more like our Father, who is the ultimate giver. The mystics teach us that the spark and flow if Divine energy is active and dominant in the higher realms. As such, for our human understanding, it has a "male" polarity. With this "male polarity" God reveals himself to us as "G-d the giver." The Shekhinah when it indwells us, is the inner presence of G-d in the heart. As such it "ensouls" us and with this feminine polarity that acts as "G-d the receiver." Paradoxically, in our world that energy is passive and must be acted upon. As such, for our understanding, it can be likened to a "female" polarity that must be engag ed by our actions to benefit from her interaction with us. From our perspective in this world, the Shekhinah's energy is basically passive and must be acted upon by doing the mitzvot / commandments commanded in the Torah for Israel. Doing so, we bring out the potential of the Shekhinah's concealed energy into our individual and collective lives. We can do so and "draw her down" by the keeping of the commandments and by asking G-d to imbue us with "her" as the leading and guiding edge of our Souls. The aware ness of "her" soft voice, is the "inspiration" of G-d's Guiding Presence within us. It increases as we work with the Torah's commandments to give rather than receive. This process is dependent on giving up our own native demanding inner voice with which al l humans are born. From infancy it demands that we receive for ourselves alone. By G-d's plan to raise us as His children, we are to learn to receive in order to give to others. G-d is the greatest giver. If we listen to His Shekhinah's voice within us, we will further His purpose to "ensoul" us with His essence as our Father. That concealed energy is an aspect of the Divine Life Force that is to empower us, (Zech. 4:6). Paradoxically, when acted upon, it "leads and empowers" our passive souls, and pairs us with the masculine energy from the Higher realms to enable us to be partakers of the Work He has set before us. With such synergy motivating us, we can become partakers of the mission G-d gave us, to improve our world by becoming channels of G-d consciousness into the world. This kind of revelation and the drawing down of the Shekhinah is the part that G-d gives to man to be partakers of His Work to bring about His kingdom. Through repentance, observance of the mitzvot / commandments, focused concerted prayer and right action, we can influence her return into the lives of all Israel. For this reason the sages of Yehudah teach us that "He who studies the Torah with the aim of fulfilling its precepts
is worthy to receive the holy Spirit" (Lev. R. XXXV.7). This is our general task as the priestly nation, the firstborn among the children of G-d. It is also the particular task of the first contingent in our times to be awakened by the Creator from the Valley of Dry Bones (Ezekiel 37). As He gave the Ruach ha-Kodesh to Joshua and Caleb, he is waiting now to give His guiding Presence, the holy Spirit to the early hearers of His wake -up call. These early returnees are needed as ambassadors and witnesses to intercede, stand in the gap, and bring to the rest of th e Ten Tribes the good report about having returned to the Covenant they made at Mount Sinai. The G-d of Elijah is waiting now to purify those who hear His call and say hineni / here I am for these priestly and ambassadorial functions. The G-d of Israel is waiting to purify those of the returning Ten Tribes, (and all Israel), who call upon Him now to enable them to repent and come out of the sins of the lies they inherited from their fathers, (Jer. 16:11-13). These servants will be needed as "witnesses" to testify to all the world of G-d's mercies upon wayward Israel and the fact that the "resurrection of the ]spiritually] dead" that is to signal that the arrival of the era of Redemption has begun. To navigate and brake through the obstacles on the way of return out of 2700 years of idolatry, this Divine Guidance is absolutely needed. As we are nearing the approach of the Great Shabbat to come, Israel needs the inspiration of the Shekhinah, G-d’s indwelling holy Spirit to prepare her. We need it to enliven, motivate and guide us in our responsibilities in the work of EliY-h. We need it to guide the Ten Tribes on their homeward-bound journey to the Torah and the Covenant, in order to reconstitute the whole house of Israel.
Lekha Dodi / Come my Friend, is a hymn recited at Shabbat Evening services in the congregations of Yehudah. Toward the latter part of the song, all rise and face the entrance of the synagogue in the West. Here the Shabbat is poetically personalized and is greeted, as a bride would be greeted coming from the "West," for the Shekhinah is believed to be coming from the West. Ephraim's, Menashe's and Benjamin's tents were set up West of the Mishkan /Tabernacle when Israel camped in the wilderness. Could it be, that before the arrival of the even ing of the Messianic Age, that these locations in the West are pointing to the Shekhinah's arrival in the West and from the West, where the Ten Tribes reside? Hosea tells us that the Ten Tribes, labeled under the collective name of Ephraim, will come "trembling from the West," (Hos. 11:10). Could they be shown "trembling" because the "spirit of repentance," i.e. the Shekhinah is acting on them? We of the Ten Tribes in the "Occidental world of the West" will need the Shekhinah acting on us, and make us tremble,for "she" does not dwell where there is sin, strife and uncleanness, (Num. 35:34). We will need that "spirit of repentance" to lead us out of our idolatries. Hosea tells us that: "Ephraim is joined to idols; let him alone." / .
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― Hos. 4:17
These idols are with us to this day, for we are joined, (H: ) i.e. coupled with them as in "married" to them. These are the "idols" in our hearts, in the deep psyches, individually and collectively, (Ez. 14:1-7). It is because of these spiritual "whoredoms" that the Tribes of Israel have been cast out of the Land. This message is repeatedly told us with the stern reminders of calamities and destructions that came upon Israel throughout history on the 9th of Av. On this day both Temples were destroyed, which is commemorated by Judaism as a fast day of mourning. If these terrible destructions occurred on this day, then it must be that the G-d of Israel is telling us something extremely important we need to note very carefully. We "note" it by "mourning." "Mourning" means,
contemplating the loss of someone we loved. We cannot but be emotionally affected, to weep and be profoundly sad when we "mourn" the loss of one dearly beloved. As such, the horrific events on the 9th of Av are like a shofar blasts we need to "hear" and listen to and contemplate its recurring message throughout history. It seems that all the destructions that have come upon us, were the results of grievous sins; basically blatant departures from the Covenant and its commandments to which we have agreed at Mt. Sinai. If so, for the returnees in the camp of Joseph, the 9th of Av takes on a special significance for on this date the "light" of the Shekhinah departed from Israel and spiritual darkness descended on her. She is in that darkness to this very day. The 9th of Av message like a shofar's blast, shouts into our ears: "You have departed from the Covenant, and by leaving it you have chosen death! Acknowledge [confess] today the sins of your fathers and your own sins in this regard! Choose life, by returning to the Covenant!"
To know this and to act on it is truly "vital" for the returnees of the Ten Tribes. Why? Because we are spiritually "very dry:" Then He said unto me: 'Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off. ― Ez. 37:11 This message is part of the "coming alive process" in Ezekiel 37. Though the bones have come together, and the bodies stand on their feet, they say: "Our hope is gone." Why? Because "coming alive to the extent of knowing their identity as Israel is not enough. Because they are NOT connected to their true "lifeline" from G-d which brings them "truly alive" as G-d intends. That "lifeline" is the holy Spirit of G-d, that is to combine with our spirit, form it, shape it, lead it, suffuse it, and ultimately to "ensoul" us with it in a new way. Without it, we are just so many "zombies" as it were, who have come out of the grave, but are not truly "alive." Without the enlivening and empowering assistance of the holy Spirit / Shekhinah of G-d, we will not know what to do much less be able to do it. we need to realize that this is G-d's Work into which we have been drafted. If Zerubbabel was told that he needed the Power of G-d's Spirit to do the restoration in his time, (Zech. 4:6), how much more will we, who have been in 2700 (!) years of idolatry need the same assistance to be loosed from our idols and partake of the restorative Work of EliY-h at the end of days?!... Such contemplation tells us what to do. It is "this [Shekhinah] Face" which we are to seek, for without it we cannot find our way home from the wilderness of the nations' religions, isms, beliefs and mindsets. With this "Shekhinah to "guide" us we cannot truly repent and truly return to G-d, root out the idols from our hearts / psyches, be taught and empowered by Him, and become His servants in the Great Restoration to come, which has already begun. This is why G-d tells us in the Book of Hosea, expressly written to the Ten Tribes in the "latter days:"
I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. ― Hosea 5:15 As a people we are told the key to national salvation:
If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. ― II Chronicles 7:14
In the Psalm that tells of Joseph's example, we are told: Seek the LORD, and his strength: seek his face evermore. ― Psalms 105:4
David instructs us: Seek the LORD and his strength, seek his face continually. ― I Chronicles 16:11 Zacharia, the prophet of the restoration tells us: "Therefore say thou unto them, Thus saith the LORD of hosts: Return unto Me, saith the LORD of hosts, and I will return unto you, saith the LORD of hosts." ― Zech. 1:3 Let us with great expectations and effort prepare by changing our garments and come clean with G-d's assistance. Let us ask for the Shekhinah to indwell our prayers and point and guide us all back to the G-d of Yaakov. "Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in." — Psalm 24:9
Suggestions on what to do: This description of the Shekhinah is by no means complete, but is an attempt to present a small collection of descriptors, i.e. metaphors, similes and descriptive phrases to assist in some ways for humans to get an initial grasp of how God interfaces with humanity. The best way to fi nd out what it is, is to actually do what we are supposed to do with it and concerning it. Talk to G-d and listen to the Bat Kol (Heavenly Voice) in your conscience as to where in your life and of what you need to repent. Ask God to heal your spiritual hearing. Listen to the directions you are given as to where you are to study the Tanach that pertains to you and your group. Above all, ask for His holy Spirit to cleanse you, and to empower you to truly repent. Keep your eyes upon His direction and He w ill surely answer you through His holy Spirit.
Some Pointers on What to Do and What to Expect “When thou said, Seek ye my face; my heart said unto thee, Thy face, L-rd, will I seek.” — Psalm27: 8 “Would G-d that all the L-rd’s people were prophets, and that the L-rd would put his spirit upon them.” — Numbers 11:29
The Mishkan / Tabernacle was called the tent of meeting, because there the twoway communication between Moses, the representative of the congregation of Israel and G-d’s Guiding Presence officially took place,“And there I will meet with you and I will speak with you from above the ark covering from between the two cheruvim.” (Ex. 25:22). The communication could take place elsewhere also, wherever the Ruach haKodesh / G-d’s holy Spirit inspired those on whom it rested. As in the examples of Eldad and Bedad, it was Moses’ wish that all of Gd’s people would be lead by the Ruach haKodesh, (Num. 11:25-29). G-d spoke with Moses in a unique “face to face” manner. We do not know what that exactly was; we know it was a unique communication “face to face,” (Ex. 33:11, Num. 12:8, Deut. 34:10). We know that it was in a conversation format, as between two individuals. From this example we know that prayer can be and often should be conducted as a conversation, speaking, listening and responding, in order to seek intimate communing with G-d. It is a mode of praying where we are actively “seeking G-d’s face.” This kind of prayer is a meditative exchange on words we say and words we receive, listening to “the still small voice," (I Kings 19:12), and most importantly responding as one is moved by the evoked feelings in one’s heart. In a way, every prayer should be an attempt to “seek G-d’s face” for this purpose, (Psalm 27:7). One of the main purposes of Yached Levavenu is to foster the seeking of the G-d of Israel that He may communicate with us. Yached Levavenu hopes and prays for the proliferation of this type of “face to face” communication to develop in the Mishkan of prayers between the faithful remnant of Israel and the G-d of Israel. Better than we possibly can, G-d knows fully what we are and how our conscious and subconscious processes operate. “O L-rd thou hast searched me and known me. Thou knowest my sitting down and my rising up, thou understandest my thought afar off. Thou hast measured
my going and my lying down, and thou art acquainted with all my ways. For no word is yet on my tongue and lo, O L-rd, thou knowest it all.” (Psalm 139:1-4) G-d can tell us the very words that exactly express our soul’s intent and message before we even try to formulate our utterances. The only way David could have known that was to have experienced G-d reflecting and communicating His desires to David, letting David know that He was tracking with him during his prayers. To this end in the Morning Service Orthodox Jews pray, “O Lord save us; may the King answer us before we call.” David expected to hear from G-d the very day he made a request, often in the morning, after his initial prayers of the day, (Psalm 143:8). G-d may answer us at any time, but often his answers come during morning prayers, when we are charged up with joyous feelings that motivate us to give thanks to G-d for having awakened us for another day of life and its blessings. Later in the morning prayers we pray, “From your presence dismiss us not empty handed.” Sometimes God may tell us at the end of our prayer, the summary of our prayer with a Biblical reference, which better expresses with a few words in a totally encompassing way what we have said with many words. G-d communicates with us in ways that we are most apt to hear and need to hear. These words can come from any Biblical reference. An example of this type of Divine communication is recorded about the sages Rabbi Abbaya and Rabbi Rava, who received Biblical verses as answers to their prayers. This demonstrates the principle that all answers form God must be consistent with His written Word. Often these references come from the Psalms, which encompass the depth and breadth of human experience. Psalm 119 with sections assigned to the Hebrew alphabet is especially laid out to be answers to human prayers. As with the Biblical patriarchs, G-d sometimes communicates in dreams, where God bypasses the filtering of our conscious minds (II Chron. 7:12). His answers may come in words that strike us as we study his Word, in what we may overhear in a conversation, in words, thoughts or sudden realizations and enlightenments that come into our minds as we meditate on His Word. These types of answers, as well as page numbers in prayer books, the Tanach and Bible-related books are also possible pointers to answers. All these forms are genuine if they have one thing in common: being consistent with His written revelation the Tanach, i.e. Torah, the Prophets and the Writings, (Isa. 8:20). G-d’s answers are always on target, exact and totally consistent with his written Word. When God answers our prayers concerning weighty matters, it is always at least two times, from different sources that we will hear the answer. This is consistent with the Torah, where in the mouth of two or three witnesses was a life and death matter decided in ancient Israel. In the Tanach we often find important matters mentioned twice. The principle of receiving the same information from at least two different
sources to verify a truth, has not changed. If we doubt, or do not want to heed the answer, He often answers the third time. Answers for pleas concerning repentance, spiritual dilemmas and directions tend to be swiftly answered, for it is the most important agenda we need to comply with. This is because the whole Tanach’s directive can be summed up in Psalm 90:3: “Thou turnest man to destruction and sayest return / repent ye children of men/Adam.” Through these types of communication a special closeness is available to all seekers of the G-d of Israel now and more is on the horizon. They are not in the realm of impossibility for us now. Through communion /yechidut a special closeness is especially bound to be achieved now when the gates of repentance are being opened to the House of Joseph: “Then shall you call upon me, and you shall go and pray to me, and I will hearken to you. And you shall seek me and find me, when you shall search for me with all your heart. And I will allow myself to be found by you, says the L-rd: and I will restore you from captivity, and I will gather you from all the nations…” (Jer. 29:13-14) G-d promises that during the Great Shabbat, the Messianic Age to come, before we even speak, he will answer. This closeness is absolutely and especially necessary for those who wish to serve in the manner of modern day lechem panim. We can have that close relationship with G-d in the-here-and-now if we ask for it. "And it shall come to pass that before they call, I will answer, and while they are yet speaking, I will hear." &nb sp;
(Isa. 65:24)
We are commanded to look to our father Abraham, our mother Sarah and to the Rock (G-d) whence we were hewn, (Isa.51:12). At the time of Abraham’s ultimate test, (the Akedah / binding of Isaac), G-d our Eternal Rock, has provided for Abraham the sacrifice, the ram caught in a bush, (Gen. 22:13). Abraham brought Isaac, his own commanded sacrifice, and G-d has also prepared his own sacrifice for Abraham to use. Our prayers are to be like that. We are not only to use our own words to express concepts written in the prophecies that G-d taught us from his Word, but also are to listen to G-d’s reciprocation and use words received on the spot as we pray. This principle is reinforced in the Talmud: “And the sons of Aaron shall place fire on the altar, (Lev. 1:7). This verse shows that even though fire would descend from heaven, it is still a mitzvah to bring ordinary fire, (Bavli, Tractate Yoma, 21b). It shows us that the essence of “face to face prayer” consists of talking, listening and responding. The words we say, and the words we receive, through study or prayer, are to be pondered, contemplated and turned over in one’s mind. They are to be concentrated on in the context we give them and receive them. Rabbi Yaakov ben Asher, (c.1340?, Tur, Orach Chaim 98), gives us a description of the “meditative focusing” we ought to do on the words we use in our conversation with G-d:
“.. you should concentrate on the words that issue from your mouth and should think about G-d’s presence being there… Pay attention and banish any distracting thoughts, so that your mind shall be solely on prayer… This was the practice of the pious and of the enthusiastic; they would linger and concentrate on their prayer until they transcended their physical awareness, and they would be overwhelmed by a spirit of lucidity, and they would come close to prophecy….” This type of “contemplation / hitbonenut” during the study of Gd’s Word, before and during prayer, gives us the intellectual knowledge and the deep feelings-mediated understanding through which we fuse with G-d’s revelation. During such times we achieve that yechidut / spiritual communion that we need to prepare us for further inspiration and guidance by G-d’s holy Spirit. G-d’s Torah teaches us that the offerings were to follow specific G-d-given patterns. In the same vein, G-d as our teacher provides and puts the very words, i.e. the calves for sacrifices we are to use in our minds and in our mouths. We are to listen to and use those words for they have healing powers in our subconscious minds, to turn us back to the G-d of Israel. He tells us: “I create the fruit of the lips; Peace, peace be unto him that is far off, and to him that is near, saith the L-rd, and I will heal him,” (Isa.57:19). When G-d gives us the words to use with which to talk to Him, it is a healing experience. It heals us where we as a lot, most need it — to heal us from our 2700-year-old estrangement from Him. He is calling all Israel to healing; those who are far from Him and those who think they are near. Ask Him to answer you concerning personal repentance and spiritual direction. Be willing to hear and heed God's rebuke. Ask Him to show you where and of what you need to repent. He will answer you swiftly. A caveat and an important pointer: This article is not a primer on a flippant approach to prayer and expecting G-d to answer us about trivial, insignificant and mundane matters on which we are to exercise our human reasoning and efforts. Neither is it advocating a superstitious “magical” disposition and looking for omens and signs. Rather, it advocates soulfelt persistence in prayer about weighty matters and restoration to communication with G-d for the sake of guidance for the returning / repentance of the Ten Tribes and all Israel. This article is not a primer on how to pray in general. There are many good books on prayer and the Siddur/ prayer book of Yehudah. Rather it points out the kind of prayer the returning Israelites need to engage in order to receive instruction and directions on how to get out of the ingrained patterns of our corporate and individual sins and mindsets. To this effect, Yached Levavenu strongly urges readers to pray, i.e. talk to G-d,not just at regular times, but most importantly whenever they are prompted by feelings that arise from what they
read, study, meditate / contemplate on, and when they are “emotionally moved and prompted by inner urges of one’s spirit.” These "feelings" are indicators of relationship that are being achieved or are already there. These times of emotional movement in one’s inner being are the best times to communicate with G-d, since then we experience the promptings of our subconscious minds, G-d’s Inspiration and the outpourings of our responsive souls. “Righteousness is thine O L-rd and confusion is ours. How can we complain? What can we say? What can we urge? How can we justify ourselves? Let us search and examine our ways and return to thee, for thy right hand is stretched out to receive those who repent.” — Tachanun Prayer “We know not what to do, but our eyes are upon thee.” — II Chron. 20:12 Suggestions for what to do: "Sh'ma Israel!"
"Behold, bless the L-rd all you servants of the L-rd who stand by night in the house of the L-RD! Lift your hands in the sanctuary and bless the L-rd! May the L-rd who made heaven and earth bless thee out of Zion! —Psalm 134 The history of Israel is marked with the examples of individuals and very small groups of dedicated workers upon whose selfless dedication and works the outcome of the history of Israel hinged. Moses stood in for Aaron and the rest of Israel, Deut 9: 20, 25-29). Aaron stood in with prayers between the living and the dying, (Num. 16:47-48). Pinchas, David, Daniel, and the Maccabees, stood in the breach, spoke up and appealed to G-d for mercy for the many. They acted alone in a decisive manner with far-reaching consequences on behalf of the Congregation of Israel. With their duty and devotion to Israel, they stood in the breach against the forces of destruction and evil. With their heroic "standing in the breach," they imitated the very attribute of G-d Himself toward His people: Ahavat (love of )Israel. These selfless, fervent and patriotic acts on behalf of our people are written down for us as examples for us to imitate in times of need for our countries and people. Yached Levavenu’s calling for Israelites
to stand in for the interests of all Israel is patterned after these examples. Yached Levavenu’s calling for those who are to stand in for the many is also based on Yehudah’s custom of doing so during the Torah service. Before the Torah reading is finished, those with a burden of caring for their fellow Israelites come to the fore and bring before the G-d of Israel the names of those afflicted with illness and diverse calamities. As representatives, they stand in with intercessory prayer for those who cannot be there to plead for themselves. For millennia the secrets of our identities and whereabouts as the people of the lost Ten Tribes have been hidden from ourselves and the world. We do not exactly know why G-d has chosen some of us now, to wake us up early before the great masses, and make us part of the "early contingent" to arise form the Valley of Dry Bones of the spiritually dead, (Ez. 37). However, we do know that our identities as part of the Ten Tribes are being revealed to us, that we may confess our sins and the sins of our fathers and return to the Covenant. Centuries ago, the sages of Yehudah have concluded from studying the prophets that those who are the farthest away from the Covenant will be called to come home first. As such, we who are awakened to our identities now, and are studying the Prophets' injunctions to us in the latter days, are to realize that we are part of the "early contingent" to arise from the Valley of Dry Bones. For sure we can know that therefore we have a responsibility to offer “offerings of thanks ” to the Holy One of Israel on behalf of ourselves as well as on behalf of the "whole House of Israel," for we are the first ones touched by the work of EliYh who is doing the prophesied ingathering. We can also ask ourselves some serious questions as to what else are we to do. Could it be that we are to do this task of “standing in” for the rest of the congregation of Israel as they wake up? Are we to be the representatives and messengers of the rest of the congregation of Israel, whose identities are still hidden, even to themselves? Are we to be the reconnaissance men who go ahead into G-d's promises and bring back a good report for the masses who are to awaken later? Are we given the opportunity to speed up the Redemption with our work of "standing in" and other types of regathering efforts? Psalm 80 seems to be the quintessential prayer to use for this early contingent, the firstfruits from the Valley of Dry Bones. It opens with the words that identify those who are to use it: Give ear O shepherd of Israel, thou who leadest Joseph like a flock! Thou who are enthroned upon the cherubim, shine forth before Ephraim, and Benjamin and Manasseh! (Psalm 80:1-2) Its words are custom-made by the very inspiration of God for the very first returnees to use at the "appointed time." Ezekiel's vision shows that the dry bones of the whole House of Israel, are to go through a processof resurrection, of "enlivening." We see a clue of this in the question Ezekiel is asked; "Son of
man, can these bones live?" (Ez. 37:3). Initially, the bones are shown to "hear" the Word of G-d, that begins their process of resurrection as they begin to stand on their feet all over the world. Yet, the enigmatic key saying is recorded for us to observe in our day: "Behold, they say, 'Our bones are dried up, and our hope is lost,' we are clean cut off." (Ez. 37:11). After they stand on their feet, they are still not really "living." They are waiting for G-d's holy Spirit to truly and fully enliven them, so they can be fully alive as bona fide, "living" members of the House of Israel. It is for us, those who are standing on our feet and are conscious of our identity as members of the Ten Tribes of Israel, to cry out and intercede with our God to give us and the rest of us the prophesied "life" that we may all call on His name: Turn again, O God of hosts: Look down from heaven, and see, and visit this vine, And the stock which thy right hand planted, They have burned it with fire, they have cut it down: They perish at the rebuke of thy countenance. But let thy hand be upon the man of thy right hand, the son of man whom thou madest strong for thyself. Then we will not turn back from thee: give us life, and we will call upon thy name. Restore us again, O LORD God of hosts! Cause thy face to shine, and we shall be saved. (Psalm 80:14-19) In the work of EliY-h we are now allowed and told to come near, to see His work, to hear His instructions, to confess our sins, and to repent of having forsaken the Covenant. Subsequently, are we also called to be purified and come near to be reinstated as members of the “nation of priests?” As the prophesied returning generation to come, we are commanded to look to our father Abraham, and our mother Sarah, (Deut. 29:22, Isa. 51:1-2, Psalm 102:13-22). This is for a most important reason, for according to Kabbalah, the mystical literature of Judaism, Abraham initiated the return of the divine Presence into our world. As his children in the latter days, it behooves us to stand in likewise, and draw down the Divine Presence into our world and times. Abraham alone stood in for any righteous in Sodom and Gomorrah. Abraham went to great lengths to get his probably undeserving nephew Lot back from captivity, simply because he was family. As Abraham's awakening progeny, are we not to do the same for our own brethren who are living with similar needs in similar moral times?
The prophets give us many clues about the service we are to do. The writings of the prophets about the return of Israel are replete with outpourings of supplications on behalf of Israel. The words of Jeremiah and Isaiah imply that others besides the prophets are saying these words: "Thou art our father, though Avraham be ignorant of us, and Yisrael acknowledge us not: thou O L-rd art our father, our redeemer, thy name is from everlasting. O L-rd, why hast thou made us to stray from thy ways and hardened our heart from thy fear? Return for thy servants' sake the tribes of thy inheritance."
(Isa. 63: 16-17, 51: 9-10, 41:10) Through the prophet Ezekiel, G-d recounts to us the time of severe need when Israel was mired in evil times not unlike our own. In the midst of national corruption the spiritual leaders gave no intercessory help but instead were leaders among the unclean; there was no one to stand in for the many: “And I sought for a man among them that should make up the hedge, and stand in the gap before me for the land that I should not destroy it but I found none." (Ez. 22:30)
The prophets also write about earthshaking calamities to befall Israel and the whole world; plagues, famines, and wars of extinction. G-d says that if we turn to Him with all our heart, rend our hearts with fasting, weeping, and with mourning, He will be merciful and change his mind about severe judgment on us, (Joel 2:12-13). Isaiah cites the causes for which prayerful fasts should be done by those who stand in for those who cannot do so for themselves. G-d continuously seeks those who stand in and plead for mercy for those about to be destroyed, (Isa.63:5). He promises that He will help his servants and answer those who lift up their voices to him to intercede for the sake of loosing the bands of wickedness, undoing the bindings of heavy yokes, letting the oppressed go free, to feed the [spiritually] hungry, (Isa. 41:8- 14, 58:6). Jeremiah writes of his own time, and asks of his contemporary spiritual leaders, (not unlike those of Samaria earlier), "For who hath stood in the counsel of the L-rd and hath perceived and heard His word? Who hath marked His word and heard it?" (Jer. 23:18). He prophesies that the very same conditions of spiritual famine will prevail in the latter days, and that His word is like a fire and hammer that will destroy the false prophets/spiritual leaders [in the work of EliYah] who do not hear G-d's directives but cause our people to sin, (Jer. 23:25-40). Therefore it remains for us, the early contingent of returnees, to do what these prophets who supposedly stood in His Presence, (Jer. 23:39), have left undone: "But if they stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way and from the evil of their doings." (Jer. 23:22). It remains for us to stand in His counsel as the Lechem Panim and hear, i.e. absorb His revealed word, and transmit those words of direction to our people. The Lechem Panim, representatives of the Twelve tribes, were constantly in the Presence, and took in, i.e. absorbed the radiating inspiration (Word) of the Shechinah, and offered their incense / prayers for all the tribes, were renewed on the Shabbat and were later consumed by the Cohanim / priests. In Hebrew, the word Cohanim means those who were to come near; to be the relayers of G-d's instruction to the rest of Israel. They were to transmit and teach the received knowledge (absorbed from G-d's face and pictured by the loaves), to all of Israel for "Man does not live by bread only, but
by every word that proceedeth out of the mouth of the L-rd does man live." (Deut. 8:3). We were sent wandering into the wilderness of Sinai to prove whether we would live by the commandments, judgments and statutes, (Deut. 8:2, 11). Later we were sent into the wilderness of the nations for 2700 years for the same reason, to be purified of our dross, i.e. of our impurities, (Ez. 21:15-22). G-d relates to us how Jeremiah was readied for his commission and that G-d's words were for him and his remnant, those who would stand in with him, and because of their doings G-d would cause them to escape the calamities to come, (Jer. 15:11, Ez.14:22-23). Today, G-d's instruction, through the Prophets' writings, which are extensions of the Torah, thunders the same message also to us: "Therefore thus saith the L-rd, if thou return, then will I bring thee again, and thou shalt stand before me, and if thou take forth the precious from the vile, thou shalt be as my mouth..." (J er.15; 19) As Jeremiah and Ezekiel did in their times, it is time for us to "eat the precious words of G-d," digest them, make them part of our being in our time, (Ez. 2:93:3). God promises to us that if we commit our ways to his instruction, he shall bring to pass the desires of our heart, i.e. to be infused with His word, (Psalm 37:4-10, 40:8). He counsels the people of Joseph: "Open wide your mouth and I will fill it." (Psalm 81:10). Then we shall be standing in for the holy words of Gd's instruction to be given for all us. It is time for us to learn the quintessential lesson and return to the commandments, statutes and judgments, (Mal.3:22). It is time for us to study intensely, i.e. research these truths. G-d tells us that he will guide us to the truth about ourselves: "In the latter days ye shall consider it perfectly," (Jer. 23:20, 30:8, Ez. 30:24, 38:16, Psalm 78:16, Gen 49:1). It is time for us to come near, i.e. give thanks, to confess our sins, to ask for forgiveness to be purified, to reaccept the Covenant, and to reassume our status as members of the nation of priests. Standing in does not just mean praying for others to be healed. The G-d of Abraham also wants us to come near so that we might be heard and that He may conduct a dialogue with us (Isa. 1:18, Micah 6:2-3). This was His original intent, that as the Father, He might talk to His children (Ex.19 & 20). For the very few pioneers of the Ten Tribes being called out of spiritual Babylon at this present time, (Isa. 48:20; 52:8-12), it is incumbent upon us to prepare our hearts, come near, and engage our hearts in dialogue on behalf of ourselves and the rest of Israel in the Galut [exile] (Jer. 30:21). This “coming near” now, and “standing in” now, by the pioneering few of the "early contingent" for the rest of Israel is necessary for her speedy deliverance and healing. Coming near and listening also
means “prophetic listening” on behalf of all Israel for instructions, confirmations, and corrections G-d may give us. As we pray, repent and return to the G-d of Israel, our prayers will build the Mishkan of Prayers for G-d’s guiding Presence to indwell. The major reason for the establishment of Yached Levavenu is to call all aware Israelites to draw down G-d’s guiding Shekhinah. We will need G-d’s guiding Presence to indwell our prayers and illuminate our individual and corporate ways through the wilderness of religions, and erroneous perceptions on our homeward trek to Torah-true faith and practice, to Yehudah and eventually to the Land. We are expected to turn to Him, when He begins to draw near to us (Isa. 54:7, 55:67). Coming near and standing in by the few who seek after righteousness, will not only speed up the process of our redemption, but will also mitigate Divine corrective judgments on the many (Isa. 41:1; Mal. 4:22-24). G-d asks: “Who will hear in the time to come?” (Isa. 42: 22-23). Are you one of the “few,” the remnant” in whose heart is the Torah? (Isa.51: 7). Joel 2:32 shows that besides those who call upon His name from the general population, “the remnant” can be a group “whom G-d shall call.” The gates of repentance are always open, and our calling testifies to the fact that G-d is turning His face toward us. It is time for us to stand inand plead with G-d as David and the prophets have prophetically instructed the Northern House of Israel: “Give ear O Shepherd of Israel, thou that leadest Joseph like a flock, thou that dwellest between the cheruvim, shine forth. Before Ephraim, Benjamin and Menashe stir up thy strength and come and save us. Turn us again O G-d, and cause thy face to shine, and we shall be saved. O L-rd G-d of hosts, how long will thou be angry against the prayers of thy people?”… “Visit this vine [Gen. 49:24] and quicken us and we will call on thy name”… Turn us again O L-rd G-d of Hosts, cause thy face to shine and we shall be saved.” “Turn us O G-d of our salvation, and cause thy anger toward us to cease.” (Psalm 80:1-4, 14, 19, 85:4, 74: 1-2) “Awake, awake, put on strength, O arm of the Lord; awake as in the ancient days, in the generations of old.” (Isa 51:9) “If my people upon whom my name is called, shall humble themselves and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven and forgive their sin, and will heal their land.” (II Chron. 15: 15-16)
“Then shall you call upon me, and you shall go and pray to me, and I will hearken to you. And you shall seek me and find me, when you shall search for me with all your heart. And I will allow myself to be found by you, says the L-rd: and I will restore you from captivity, and I will gather you from all the nations...” (Jer. 29:13-14)
Suggestions for what to do: Are you among the ones who hasten to respond to G-d’s call? Will you stand in for the rest of Israel? Take your words and the words G-d gives you with which to go near. Stand in for Am (the people of) Yosef, b'nei Rachel, He will swiftly answer.
"Bless us our Father, all of us as one, with the light of your countenance." -From the Amidah Prayer "When thou said, Seek ye my face; my heart said unto thee, Thy face, L-rd will I seek." -Psalm 27:8 The entire Mishkan and all of its vessels and furnishings served as teaching tools designed to assist the children of Israel to prepare their hearts to be dwelling places for the Shekhinah. There was only one piece of furniture in the Holy of Holies, the Ark of the Covenant, also called the Mercy Seat, which symbolized God’s throne and Presence. Among the Mishkan's other holy furnishings was the golden table placed right outside the inner curtain of the Holy of Holies. The golden table held twelve loaves of bread to be constantly displayed before the manifest "Presence" of G-d. From this display "before the Presence," we have the English term "showbread." The literal meaning is "bread of faces" lechem panim, for they represented the faces of the tribes turned toward G-d's face, i.e. Presence. The 2002 edition of the Jewish Encyclopedia on the Biblical data of the lechem panim states that: "Twelve cakes, with two-tenths of an ephah in each, and baked of fine flour, which were ranged in two rows (or piles) on the "pure" table that stood before Lrd and remained exposed to view for a week. A better term than "showbread" is the marginal reading of the Revised Version -"presence-bread" (Ex.25: 30), for this offering was required to be constantly before or in the presence of L-rd. Each Sabbath fresh cakes replaced the old, which then belonged to the priests, who were required to eat them in a holy place, since the bread was holy. Upon the rows of cakes cups of frankincense were placed; this frankincense constituted the "azkarah," or memorial, and was offered upon the altar to the L-rd ...(Lev.24. 4-9)." This ritual, as all rituals, represented an archetypal pattern of an inner reality to be lived out by Israel. It was externalized in the sanctuary as a concrete object lesson for all Israel. The more commonly known function of this ritual was to
represent Israel's looking to G-d for blessings for her physical well-being. The table exemplified the support of the heavenly source of all material sustenance and wealth at all times. For this reason the lechem panim remained on the table even when the camp of Israel was traveling. It is believed that G-d commanded the table never to be empty since His blessings rest only on real, substantial matter, rather than on ideas and concepts. The less commonly known purpose was to show and depict that through the fulfilling of the commandments, (as a pre-qualification for training for the national priesthood as G-d's firstborn); Israel would evoke G-d's guidance and inspiration for the priestly function of Israel. In a way, the Lechem Panim ritual represented our wills being lined up to G-d's will and kept that way constantly before Him, i.e. oriented toward Him and interfacing with Him day and night of every day. The lechem panim signified the principle that "man does not live without bread," and conversely, that neither "without every word of God," (Deut. 8:3). As such, the loaves represented the Twelve Tribes of Israel, i.e. "standing in" for the Eternal's spiritual provisions to enable them to be the instruments to accomplish His will within the nation of Israel and eventually among the nations of the world. Their prayers were symbolized by the azkarah incense which was burned every Shabbat when the breads were changed. It is this less commonly known function that forms the core pattern for the purpose of this website: to build the Mishkan of prayers for G-d's Presence where the early contingentof the remnant of Israel can receive instruction to fulfill the Divine will in the resurrection process of the House of Joseph and the regathering of all the Tribes of Israel. Yached Levavenu is calling the early contingent of returnees from the exiled House of Joseph and members of any tribe of Israel to serve in the capacity of Lechem Panim in the virtual Mishkan of Prayers. The call to this service is NOT an attempt to create a new religion, but simply a call to an application of belief. Neither is it an attempt to create a pseudo priesthood to replace the Levitical priesthood or the establishment of a competing priesthood. Rather, it is a call to the early contingent of returnees, to stand in and pray for the sake of the rest of Israel and plead on a daily basis for direction, the spirit of repentance, instruction, spiritual sustenance, and intervention where needed, to be given by G-d through the Ruach haKodesh, his holy Spirit. The world is facing several major crises with dark portents. Nations possessed by the spirit of Esau are stirred up by the children of Ishmael against all of Israel. In addition, major earth changes, drastic economic changes and disease epidemics are all underway to catastrophic unfoldments. As Lechem Panim in the virtual Mishkan of prayers, our obligation is to plead for a spiritual intervention: that we may be enlightened and have the spirit of repentance poured out upon us. Otherwise these prophesied apocalypses will usher in a less merciful redemption.
Suggestions on what to do: Talk to G-d about the concepts in this and the other articles. Ask that He endow you to hear His answers. Stand in and pray for the rest of Israel as highlighted above. Let Yached Levavenu know what you receive.
Wrestling with Esau’s Spirit “Teach me thy way, O L-rd, I will walk in thy truth; unite my heart to fear thy
name.” — Psalm 86:11 The Jabbok River is associated with the struggle between good and evil, since it was there that Yaakov wrestled with the “spirit of Esau.” The famous event gives us a Torah psychology glimpse into the archetypal struggle in every human being. There are many rabbinic speculations and explanations about this struggle. Regardless of what the nature, level or dynamic of the struggle may have been, “the spirit of Esau” was and still is, an expression of unrectified human nature directed by one’s evil inclination and influenced by external evil forces. This struggle is “archetypal” because it is the recurring, universal developmental struggle in every human being. It was “cosmic” because the participation of the“external evil forces” directed by the incredibly powerful overall angelic ruler whom G-d is letting dominate most of the world. The Creator is using him to serve His purposes of teaching man the great lesson of the Tree of Knowledge of Good and Evil: to choose wisely between good and evil. Mastery of this lesson is a must before access to the Tree of [Eternal] Life is given. Having been a “covering cheruv,” (Isa. 14, Ez. 28), he is now the de facto king and ruler of the nations of the whole world. He is opposed to Israel and Israel’s G-d. He inspires the nations with his false light, his “guiding spirit,” and dominates each successive [non-Israelite] world power in every age. We get a glimpse into these governing powers in the Book of Daniel, (Dan. 10). He was in the Garden of Eden, and it is against him that the other, loyal cheruvim with “a revolving flaming sword,” [a Divinely authorized ultimately destructive fire/power] were placed at the entrance to Eden. They were placed there lest in that powerful, spiritual setting he immediately further “lead and inspire” Adam and Eve in an ungodly quest for eternal life in proximity of the Tree of Eternal Life. (Gen. 3:15, 24).
We have now caught a hint of what this means in terms of the mystical dynamics of the struggle between Israel and the nations. The struggle between Jacob and Esau is an archetypal struggle. It means that this pattern is not only the everrepeating pattern of Esau’s legacy, the seemingly justified accusation and persecution of Israel by the nations in every age on an external world scale. It also serves as the fundamental pattern for the universal struggle between the misguided intellect, (inordinate self-importance), and unbridled emotions in every human on an internal personal scale. In Torah psychology this struggle mirrors, typifies and explains the universal struggles in the emotional and intellectual maturation of individuals. The intellect is by nature more abstract, calculating and objective. By contrast, when guided by unbridled emotions, people are more likely to make uncalculated, unevaluated and hurried choices like Esau did. His choices were based on "what immediately “felt” good for him, i.e. serving his immediate, short term, ego-centric needs,” rather than "what was objectively good for him and for others on the long run.” Like with Esau, when he sold his birthright for a pot of soup to satisfy his immediate bodily needs, hasty emotional reactions render humans to be open to immediate selfcenteredness, which diverts their consciousness from being G-d-led. In turn they become even more receptive to being directed by their own evil inclinations. Subsequently they become more subject to be lead by by external evil and destructive forces. Evil also gains footholds in and makes inroads into an individual via the intellect, e.g. idolatry and other wrong, error-based beliefs about anything. However, the most dangerous confrontations between good and evil occur in one’s psyche, i.e. soul, at the level of the emotions. For a working definition, emotions can be understood as the "energies," the motive forces which arise from the core of the human psyche / soul. They push and fuel one's thinking and inclinations, be they for the better or the worse. These "energies" give us sensory feedback about relationships, e.g. anger, elation, sadness, hatred, fondness, etc. They tell us what our relationship is with a person, a place, an event, thing or idea. Because the emotions are such a pivotal part of the psyche, it is most crucial that the inner developmental battles be won at this level. Most people’s intellects, which are supposed to hold reason and principles of what is right and good, are constantly attacked, overshadowed and dominated by their undisciplined and unbridled emotions. We can see this from the fact that Esau sought to attack Yaakov when he had apparently completed his development of an insightful intellect, and was ready to enter the Land of Israel. Yaakov’s entire sojourn outside the Land of Israel has been envisioned by some as the process of the maturation of the intellect through the study of G-dly principles. Mystics say that in the schema of Torah psychology, the seven native pagan nations in the Land are types of our unregenerate raw emotional drives. Of
these nations G-d warned Israel that “they are mightier and greater than you,” (Deut. 7:1). They picture and typify the native unrectified emotions in humans, which must be conquered, subdued and harnessed if we are to do justice to human purpose on this planet and to the lesson of learning to be loyal to G-d. Only then can we serve G-d with whole, i.e. not split hearts, and only then are the meditations of our hearts, i.e. the patterns of unconscious motivations, be pleasing to G-d. When Yaakov turned his attention to the Land, he also did so to “the land of the emotions.” It was there that proud Esau, threatened by Yaakov's perceived usurpation of his hegemony over the emotions, prepared to do battle with Yaakov. This historical event can serve as the master pattern for recurring episodes of unbridled emotional domination in one’s life. Even when one is enlightened by G-d’s calling, has learned some Torah principles, and seemingly sails along calmly, one can be easily lulled into the illusion that intellectual preparation and enlightenment with Torah truths, are all signs of what one needs for a holy life. It is then that “the spirit of Esau,” i.e. untamed emotions raise their ugly heads into one’s illusion of inner peace and often relational, external peace. One can be suddenly assaulted and led by surfacing unredeemed emotional reactions, which testify of the need for more healing and growth. They point to the need for the hard work of rectification and redemption of forgotten, emotions-ruled, split-off parts of one’s heart, i.e. psyche / soul.” They point to the fact that one is in need of healing, i.e. having one’s heart integrated and united, so one does not limp, but “walk in G-d’s way and truth,” (Psalm 86:11). The more subjective nature of the emotions is a liability and weakness purposefully and divinely built into the human psyche. The paradigm is very similar to that in the story of Dr. Jekyll and Mr. Hyde. It is one of the reasons we have to “learn in the school of this life.” In this “school” we have to master the emotional and other bodily drives that come with our animal-based bodies. Metaphorically, having some part of them dislocated can easily injure this level of the psyche. Like at the time of the dislocation of Jacob’s thighbone at the hip, the combined forces of the “evil inclination” of one’s native self, plus the pressures of outside debilitating, parasitic and destructive evil influences of others can prove to be “mightier and stronger” than we think we are. Evil can gain a foothold in our animal body-based psyches and make us vulnerable, make us behave erratically, and make us lead our lives in an impaired manner, i.e. “make us limp along our life’s way.” Thus we see that Jacob, the progenitor of the twelve Tribes of Israel, does not come into his healing and strength till the drive and force of divinely inspired thought forms dominate and lead his intellect, and consequently, his emotions. When he draws on that strength and allows it to harness, direct, pattern and lead his emotions, only then does he win over the inordinately proud spirit of his twin brother, i.e. his shadow self, “the spirit of Esau.” Only after he wins over his nemesis, i.e. his own evil inclination
, only then is Yaakov renamed Isra-El, "one who prevails with G-d's strength," (Gen. 32:28). Only with G-d's strength did Yaakov prevail and win over his own evil inclinations and the powerful external forces empowering them. We can learn from Yaakov's archetypal struggle, that the spirit of Esau, which is in all humans, leads to pure idolatry, for in essence all idolatry is traceable to the idolatry of the self. It is the choice to be self-driven instead of Gd driven. It is the tendency to be driven and dominated by totally selfish, powerseeking, untamed, unbridled, uneducated-Torah-principles, unredeemed and unrectified emotions. We are all subject to "naturally" choose, Esau's way of being in the world. That "natural inclination" leads to idolatry of one's own self. We can also choose to be fortified by the Torah and G-d's strength added to our strength in order to prevail and win over our "evil inclination." As he prepared to do battle with Esau's “spirit,” Yaakov summoned all the G-dly energy he needed for this battle. This means that he drew on his secret strength, the internalized G-dly, Torah principles in his soul, melded with his intellect, written on his heart. That means that the Torah principles were integral parts of his conscious mind and most importantly his unconscious mind. This is important for most our motivations are triggered by the contents of the unconscious parts of our minds. Yaakov, prompted by the integrated Torah principles in his soul, called upon G-d to enable him to be led by them. He did not lose his head, i.e. intellect, in an emotional struggle. He prevailed with his Torah principles-infused and fortified human nature, plus the all-important summoned Divine help of the Ruach over the spirit of Esau and its helper / angel, the Serpent / Nachash. Likewise, in each individual's personal struggle to rectify and redeem the tendency of self-serving and self-centered emotional reactions, it is paramount to wage this archetypal war not on one’s strength alone, but with the internalized Torah principles moved into action by the additional soul of Israel, the Ruach haKodesh, (Zech. 4:6). The message is clear: unless we fortify, modify and augment our human natures with Torah values, and the addition of G-d's holy Spirit to our own natural human spirits, we will remain "natural man," guided by our own "natural inclinations." It is imperative that we go through this altering of our human natures and be elevated by the infusion of G-d's Torah and His holy Spirit. This is our destiny as children of G-d. Otherwise we will remain bnei Adam, / children of man. Let's get on with G-d's program and ask for His help for all of us individually and collectively. It is time that we do so. Suggestions on what to do: Contemplate these principles, your own emotional history, and the "wrestling" you need to do with your own emotional nature. Ask the G-d of Yaakov to help you retrain and redeem them. Be active on a specific program to retrain your emotional reactions.
"Behold, bless the L-rd all you servants of the L-rd who stand by night in the house of the L-RD! Lift your hands in the sanctuary and bless the L-rd! May the L-rd who made heaven and earth bless thee out of Zion! —Psalm 134 The history of Israel is marked with the examples of individuals and very small groups of dedicated workers upon whose selfless dedication and works the outcome of the history of Israel hinged. Moses stood in for Aaron and the rest of Israel, Deut 9: 20, 25-29). Aaron stood in with prayers between the living and the dying, (Num. 16:47-48). Pinchas, David, Daniel, and the Maccabees, stood in the breach, spoke up and appealed to G-d for mercy for the many. They acted alone in a decisive manner with far-reaching consequences on behalf of the Congregation of Israel. With their duty and devotion to Israel, they stood in the breach against the forces of destruction and evil. With their heroic "standing in the breach," they imitated the very attribute of G-d Himself toward His people: Ahavat (love of )Israel. These selfless, fervent and patriotic acts on behalf of our people are written down for us as examples for us to imitate in times of need for our countries and people. Yached Levavenu’s calling for Israelites to stand in for the interests of all Israel is patterned after these examples. Yached Levavenu’s calling for those who are to stand in for the many is also based on Yehudah’s custom of doing so during the Torah service. Before the Torah reading is finished, those with a burden of caring for their fellow Israelites come to the fore and bring before the G-d of Israel the names of those afflicted with illness and diverse calamities. As representatives, they stand in with intercessory prayer for those who cannot be there to plead for themselves. For millennia the secrets of our identities and whereabouts as the people of the lost Ten Tribes have been hidden from ourselves and the world. We do not exactly know why G-d has chosen some of us now, to wake us up early before the great masses, and make us part of the "early contingent" to arise form the Valley of Dry Bones of the spiritually dead, (Ez. 37). However, we do know that our identities as part of the Ten Tribes are being revealed to us, that we may confess our sins and the sins of our fathers and return to the Covenant. Centuries ago, the sages of Yehudah have concluded from studying the prophets that those who are the farthest away from the Covenant will be called to come home first. As such, we who are awakened to our identities now, and are studying the Prophets' injunctions to us in the latter days, are to realize that we
are part of the "early contingent" to arise from the Valley of Dry Bones. For sure we can know that therefore we have a responsibility to offer “offerings of thanks ” to the Holy One of Israel on behalf of ourselves as well as on behalf of the "whole House of Israel," for we are the first ones touched by the work of EliYh who is doing the prophesied ingathering. We can also ask ourselves some serious questions as to what else are we to do. Could it be that we are to do this task of “standing in” for the rest of the congregation of Israel as they wake up? Are we to be the representatives and messengers of the rest of the congregation of Israel, whose identities are still hidden, even to themselves? Are we to be the reconnaissance men who go ahead into G-d's promises and bring back a good report for the masses who are to awaken later? Are we given the opportunity to speed up the Redemption with our work of "standing in" and other types of regathering efforts? Psalm 80 seems to be the quintessential prayer to use for this early contingent, the firstfruits from the Valley of Dry Bones. It opens with the words that identify those who are to use it: Give ear O shepherd of Israel, thou who leadest Joseph like a flock! Thou who are enthroned upon the cherubim, shine forth before Ephraim, and Benjamin and Manasseh! (Psalm 80:1-2) Its words are custom-made by the very inspiration of God for the very first returnees to use at the "appointed time." Ezekiel's vision shows that the dry bones of the whole House of Israel, are to go through a processof resurrection, of "enlivening." We see a clue of this in the question Ezekiel is asked; "Son of man, can these bones live?" (Ez. 37:3). Initially, the bones are shown to "hear" the Word of G-d, that begins their process of resurrection as they begin to stand on their feet all over the world. Yet, the enigmatic key saying is recorded for us to observe in our day: "Behold, they say, 'Our bones are dried up, and our hope is lost,' we are clean cut off." (Ez. 37:11). After they stand on their feet, they are still not really "living." They are waiting for G-d's holy Spirit to truly and fully enliven them, so they can be fully alive as bona fide, "living" members of the House of Israel. It is for us, those who are standing on our feet and are conscious of our identity as members of the Ten Tribes of Israel, to cry out and intercede with our God to give us and the rest of us the prophesied "life" that we may all call on His name: Turn again, O God of hosts: Look down from heaven, and see, and visit this vine, And the stock which thy right hand planted, They have burned it with fire, they have cut it down: They perish at the rebuke of thy countenance. But let thy hand be upon the man of thy right hand, the son of man whom thou madest strong for thyself.
Then we will not turn back from thee: give us life, and we will call upon thy name. Restore us again, O LORD God of hosts! Cause thy face to shine, and we shall be saved. (Psalm 80:14-19) In the work of EliY-h we are now allowed and told to come near, to see His work, to hear His instructions, to confess our sins, and to repent of having forsaken the Covenant. Subsequently, are we also called to be purified and come near to be reinstated as members of the “nation of priests?” As the prophesied returning generation to come, we are commanded to look to our father Abraham, and our mother Sarah, (Deut. 29:22, Isa. 51:1-2, Psalm 102:13-22). This is for a most important reason, for according to Kabbalah, the mystical literature of Judaism, Abraham initiated the return of the divine Presence into our world. As his children in the latter days, it behooves us to stand in likewise, and draw down the Divine Presence into our world and times. Abraham alone stood in for any righteous in Sodom and Gomorrah. Abraham went to great lengths to get his probably undeserving nephew Lot back from captivity, simply because he was family. As Abraham's awakening progeny, are we not to do the same for our own brethren who are living with similar needs in similar moral times?
The prophets give us many clues about the service we are to do. The writings of the prophets about the return of Israel are replete with outpourings of supplications on behalf of Israel. The words of Jeremiah and Isaiah imply that others besides the prophets are saying these words: "Thou art our father, though Avraham be ignorant of us, and Yisrael acknowledge us not: thou O L-rd art our father, our redeemer, thy name is from everlasting. O L-rd, why hast thou made us to stray from thy ways and hardened our heart from thy fear? Return for thy servants' sake the tribes of thy inheritance." (Isa. 63: 16-17, 51: 9-10, 41:10) Through the prophet Ezekiel, G-d recounts to us the time of severe need when Israel was mired in evil times not unlike our own. In the midst of national corruption the spiritual leaders gave no intercessory help but instead were leaders among the unclean; there was no one to stand in for the many:
“And I sought for a man among them that should make up the hedge, and stand in the gap before me for the land that I should not destroy it but I found none." (Ez. 22:30)
The prophets also write about earthshaking calamities to befall Israel and the whole world; plagues, famines, and wars of extinction. G-d says that if we turn to Him with all our heart, rend our hearts with fasting, weeping, and with mourning, He will be merciful and change his mind about severe judgment on us, (Joel 2:12-13). Isaiah cites the causes for which prayerful fasts should be done by those who stand in for those who cannot do so for themselves. G-d continuously seeks those who stand in and plead for mercy for those about to be destroyed, (Isa.63:5). He promises that He will help his servants and answer those who lift up their voices to him to intercede for the sake of loosing the bands of wickedness, undoing the bindings of heavy yokes, letting the oppressed go free,
to feed the [spiritually] hungry, (Isa. 41:8- 14, 58:6). Jeremiah writes of his own time, and asks of his contemporary spiritual leaders, (not unlike those of Samaria earlier), "For who hath stood in the counsel of the L-rd and hath perceived and heard His word? Who hath marked His word and heard it?" (Jer. 23:18). He prophesies that the very same conditions of spiritual famine will prevail in the latter days, and that His word is like a fire and hammer that will destroy the false prophets/spiritual leaders [in the work of EliYah] who do not hear G-d's directives but cause our people to sin, (Jer. 23:25-40). Therefore it remains for us, the early contingent of returnees, to do what these prophets who supposedly stood in His Presence, (Jer. 23:39), have left undone: "But if they stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way and from the evil of their doings." (Jer. 23:22). It remains for us to stand in His counsel as the Lechem Panim and hear, i.e. absorb His revealed word, and transmit those words of direction to our people. The Lechem Panim, representatives of the Twelve tribes, were constantly in the Presence, and took in, i.e. absorbed the radiating inspiration (Word) of the Shechinah, and offered their incense / prayers for all the tribes, were renewed on the Shabbat and were later consumed by the Cohanim / priests. In Hebrew, the word Cohanim means those who were to come near; to be the relayers of G-d's instruction to the rest of Israel. They were to transmit and teach the received knowledge (absorbed from G-d's face and pictured by the loaves), to all of Israel for "Man does not live by bread only, but by every word that proceedeth out of the mouth of the L-rd does man live." (Deut. 8:3). We were sent wandering into the wilderness of Sinai to prove whether we would live by the commandments, judgments and statutes, (Deut. 8:2, 11). Later we were sent into the wilderness of the nations for 2700 years for the same reason, to be purified of our dross, i.e. of our impurities, (Ez. 21:15-22). G-d relates to us how Jeremiah was readied for his commission and that G-d's words were for him and his remnant, those who would stand in with him, and because of their doings G-d would cause them to escape the calamities to come, (Jer. 15:11, Ez.14:22-23). Today, G-d's instruction, through the Prophets' writings, which are extensions of the Torah, thunders the same message also to us: "Therefore thus saith the L-rd, if thou return, then will I bring thee again, and thou shalt stand before me, and if thou take forth the precious from the vile, thou shalt be as my mouth..." (J er.15; 19) As Jeremiah and Ezekiel did in their times, it is time for us to "eat the precious words of G-d," digest them, make them part of our being in our time, (Ez. 2:9-
3:3). God promises to us that if we commit our ways to his instruction, he shall bring to pass the desires of our heart, i.e. to be infused with His word, (Psalm 37:4-10, 40:8). He counsels the people of Joseph: "Open wide your mouth and I will fill it." (Psalm 81:10). Then we shall be standing in for the holy words of Gd's instruction to be given for all us. It is time for us to learn the quintessential lesson and return to the commandments, statutes and judgments, (Mal.3:22). It is time for us to study intensely, i.e. research these truths. G-d tells us that he will guide us to the truth about ourselves: "In the latter days ye shall consider it perfectly," (Jer. 23:20, 30:8, Ez. 30:24, 38:16, Psalm 78:16, Gen 49:1). It is time for us to come near, i.e. give thanks, to confess our sins, to ask for forgiveness to be purified, to reaccept the Covenant, and to reassume our status as members of the nation of priests. Standing in does not just mean praying for others to be healed. The G-d of Abraham also wants us to come near so that we might be heard and that He may conduct a dialogue with us (Isa. 1:18, Micah 6:2-3). This was His original intent, that as the Father, He might talk to His children (Ex.19 & 20). For the very few pioneers of the Ten Tribes being called out of spiritual Babylon at this present time, (Isa. 48:20; 52:8-12), it is incumbent upon us to prepare our hearts, come near, and engage our hearts in dialogue on behalf of ourselves and the rest of Israel in the Galut [exile] (Jer. 30:21). This “coming near” now, and “standing in” now, by the pioneering few of the "early contingent" for the rest of Israel is necessary for her speedy deliverance and healing. Coming near and listening also means “prophetic listening” on behalf of all Israel for instructions, confirmations, and corrections G-d may give us. As we pray, repent and return to the G-d of Israel, our prayers will build the Mishkan of Prayers for G-d’s guiding Presence to indwell. The major reason for the establishment of Yached Levavenu is to call all aware Israelites to draw down G-d’s guiding Shekhinah. We will need G-d’s guiding Presence to indwell our prayers and illuminate our individual and corporate ways through the wilderness of religions, and erroneous perceptions on our homeward trek to Torah-true faith and practice, to Yehudah and eventually to the Land. We are expected to turn to Him, when He begins to draw near to us (Isa. 54:7, 55:67). Coming near and standing in by the few who seek after righteousness, will not only speed up the process of our redemption, but will also mitigate Divine corrective judgments on the many (Isa. 41:1; Mal. 4:22-24). G-d asks: “Who will hear in the time to come?” (Isa. 42: 22-23). Are you one of the “few,” the remnant” in whose heart is the Torah? (Isa.51: 7). Joel 2:32 shows that besides those who call upon His name from the general population, “the remnant” can be a group “whom G-d shall call.” The gates of repentance are
always open, and our calling testifies to the fact that G-d is turning His face toward us. It is time for us to stand inand plead with G-d as David and the prophets have prophetically instructed the Northern House of Israel: “Give ear O Shepherd of Israel, thou that leadest Joseph like a flock, thou that dwellest between the cheruvim, shine forth. Before Ephraim, Benjamin and Menashe stir up thy strength and come and save us. Turn us again O G-d, and cause thy face to shine, and we shall be saved. O L-rd G-d of hosts, how long will thou be angry against the prayers of thy people?”… “Visit this vine [Gen. 49:24] and quicken us and we will call on thy name”… Turn us again O L-rd G-d of Hosts, cause thy face to shine and we shall be saved.” “Turn us O G-d of our salvation, and cause thy anger toward us to cease.” (Psalm 80:1-4, 14, 19, 85:4, 74: 1-2) “Awake, awake, put on strength, O arm of the Lord; awake as in the ancient days, in the generations of old.” (Isa 51:9) “If my people upon whom my name is called, shall humble themselves and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven and forgive their sin, and will heal their land.” (II Chron. 15: 15-16) “Then shall you call upon me, and you shall go and pray to me, and I will hearken to you. And you shall seek me and find me, when you shall search for me with all your heart. And I will allow myself to be found by you, says the L-rd: and I will restore you from captivity, and I will gather you from all the nations...” (Jer. 29:13-14)
Suggestions for what to do:
Are you among the ones who hasten to respond to G-d’s call? Will you stand in for the rest of Israel? Take your words and the words G-d gives you with which to go near. Stand in for Am (the people of) Yosef, b'nei Rachel, He will swiftly answer.
The Necessity to Ask for Divine Help on the Road of Return / Repentance “I will go and return to my place, till they acknowledge their offence, and seek my face; in their affliction they will seek me early.”
— Hos. 5:15 “Turn us again O G-d of hosts, and cause thy face to shine, and we shall be saved.” — Psalm 80:7 “Make our heart pure to serve you in truth…” — Musaf Amidah for Shabbat We are in the in the teshuvah (return/ repentance) movement of the prophesied "last days." As such we are experiencing its most relevant sign, the beginning of the regathering of all the Tribes of Yaakov to the G-d of Israel, to observance of the Torah, to each other, and eventually to the Land. At the beginning of this process, the early contingent of the trailblazers of this movement are being called out of their exile in the spiritual wilderness of the nations (Hos.1:6, 8:1, 9:3 & 17). These pioneers “one from a city, two from a family [clan],” (Jer. 3:15, Isa. 10:20-23) are journeying homeward to Torah-faith. As Jewish traditions maintains, those furthest from the Torah are being called to come home first. Interestingly, they are coming from both houses of Israel, Yehudah and Ephraim. They are repeating the pattern of the two reconnaissance men, Yehoshua from Ephraim and Calev from Yehudah, who returned with an encouraging report about God’s promises to the whole nation of Israel, (Num. 13:5-16, 14:7-9; Jer.33:7). They seem to be a very small lot, who will be followed later by the great many of regathered Israel. Yached Levavenu as part of this "first contingent," is calling attention to the Prophets summoning us to the preparation we must do in anticipation of this great "end time" regathering of the whole house of Israel.. Yached Levavenu promotes this effort to marshal that preparation that the pioneer "first contingent" from the physically and spiritually exiled of the so-called "Lost" Ten tribes can do today. Patterns for us to note: On the Day of Atonement / Yom Kippur, a goat chosen by lot, was offered by the high priest to express the coming closer of the congregation to the G-d of Israel before entreating Him for forgiveness for the whole nation. However, this communal petition was not to apply to individuals who have not made their own individual repentance first. Each individual was to first put his own spiritual house in order for the group's petition of forgiveness to apply to him. Likewise, this site asks its readers to order their repentance along individual as well as group lines. This means that those called to wake up first are called to repent of the grave theological / religious sins they inherited from their fathers in the Galut / Diaspora. We cannot repent of sins for others. Rather, we are to repent of the errors bequeathed to us by our ancestors and fathers in the Galut. We are told that the nations, [the context implies the nations of Israel in the latter days], will realize they have inherited lies form their fathers, e.g. their religious and political belief systems, their ideals, ways and means contrary to the Torah, (Jer. 16:19).
We, the early contingent to arise from the spiritually dead, need to verbally confess to G-d, i.e. acknowledge these sins on our behalf and on behalf of our people as Daniel did, (Dan. 9:18-29). He not only confessed on behalf of Yehudah, but acknowledged on their behalf that the curse of exile has come upon them for not listening to the Torah as Moses prophesied, (Dan. 9:5-14). In other words, he was a leader in repentance and prayed as an intercessor on behalf of his companions in exile. Doing so by us and all concerned Israelites, will bring more Divine intervention and Guidance into our midst and speed up our individual and collective Redemption. We are to repent of our part in these sins, as well as of sins of errors, omission and commission, and also of sins regarding our relationships in our daily lives. We are to have clean hands and hearts if we are to approach God upon our awakening (Psalm 24). Hosea reminds us that it is really G-d, speaking prophetically through Yaakov, who told us thousands of years ago what to do in our latter-days' return, (Hos. 12:3). Yaakov, our father instructs us to “be clean and change our garments,” i.e. to repent of our personal sins, (Gen. 32:2). How much more are we to do so as members of the nation of priests, if we are to come close to HaShem to entreat Him on behalf of Israel as well as the world? This is why Yaakov our father, reaching across time, tells us to be clean and change our garments before we show up at Beit El, the House of G-d, (Gen. 35:2). We have tasks to do as watchmen concerning the repatriation of the House of Israel to the G-d of Israel. This is why we, the first contingent, have been called out of the Valley of Dry Bones early. We, the pioneer early returnees, have the obligation to set the right pattern of repentance for the myriads of Israel’s families to follow. We are to strengthen the "ingathered" and those who are being gathered to fortify them against the forces of evil who will try to reclaim them. The essence of the order of this pattern for early returnees is embodied in the following three ancient Biblical names whose relevance is revealed to us, "the children's children," in "the latter days:" 1. Eli-Shama, (My G-d hearing, implying My G-d causes to hear), i.e. It points us to a spiritual process with an imperative: "Hear G-d’s call to wake up out of the sleep of spiritual death, and spiritual forgetfulness of our estrangement from the G-d of Israel." Further implications are that the Divine wake-up call that awakened all of us from the sleep of spiritual death, has healed our ability "hear," and now we are to "listen" to what our God has to tell us on "the road of return / repentance." 2. Eli-Yadah, (Knowledge of My G-d, implying My G-d causes to know), i.e. Gain knowledge, i.e. study of who we are, our identities and attributes, in the light of the Torah, and acknowledge with thanks who the true G-d is, where we
have been, and what is expected of us now. The Hebrew word yadah has many connotations and can be translated in several legitimate ways. Samson Raphael Hirsch, classical commentators and modern Hebrew dictionaries affirm that acknowledging, confessing, and its extension of "giving thanks because of acknowledging something or someone, are legitimate derivatives, if not direct meanings." To this end, the prophets have forecast that in the latter days we will acknowledge, because we will intensely study, i.e. research these identityrelated truths in G-d’s message to us in the Prophets: “...and you shall call them to mind among all the nations where the L-rd your Gd has driven you, (Deut.30:1-2) “The fierce anger of the L-rd shall not turn back, until he has done it, until he has performed the intents of his heart, in the latter days you shall understand, [consider, i.e. intensely study / research] it. (Jer. 30:24) This "intensive search" that we are to do is at the very core of all instructions that we are commanded to do in the Torah. Since the total number of words in the Torah is even, there is no middle word. At the very center of the Torah is the space between the words DAROSH DARASH (Lev.10:16): "and Moses SEARCHINGLY SEARCHED." Only if we search with great intent, and are willing to let go of any resistances to find the truth, will we arrive at the knowledge of truth. We do not have to wait till the terrible wake-up calls come upon Israel to research our obligations that are part and parcel of our identity as members of the returning House of Israel. We can do that now. We, the "first contingent, the advance guard," can return to G-d now. “ And you shall seek me and find me, when you shall search for me with all your heart. And I will allow myself to be found by you, says the L-RD: and I will restore you from captivity, and I will gather you from all the nations...” (Jer. 29:13-14) “ Know this day and take unto your heart that G-d is the L-rd, there is none beside Him,” (Deut. 6:39) Ephraim was admonished by Hosea at the time of their impending removal from the Land, to lay emphasis on gaining knowledge of G-d over offering of sacrifices. Their knowledge of the worship of G-d was centered on offering countless sacrifices as if G-d needed them, as the heathen suppose that they could ingratiate themselves to their gods with sacrifices. They mixed the worship of the true G-d with the ways of the heathen. Rather, the Creator desires that Ephraim lay emphasis of gaining true knowledge which is centered on keeping His commandments. Hosea's message from the Creator to latter-day Ephraim is still the same :
“ For I desired mercy and not sacrifice, and the knowledge of Gd more than burnt offerings.” (Hos. 6:6) Israel's lack of knowledge is described as pervasive and long standing and characterizes them as a people, (Deut. 32:28). Their own wisdom and purported knowledge are the products of their own inherited rules of interpretation, (hermeneutics), into which they have imprisoned themselves and cannot learn nor understand in the spirit of their prideful delusions: "Stupefy yourselves, and be stupid! Blind yourselves, and be blind! ye that are drunken, but not with wine, that stagger, but not with strong drink. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets, and your heads, the seers, hath He covered. And the vision of all this is become unto you as the words of a writing that is sealed, which men deliver to one that is learned, saying: 'Read this, I pray thee'; and he saith: 'I cannot, for it is sealed'; and the writing is delivered to him that is not learned, saying: 'Read this, I pray thee'; and he saith: 'I am not learned.' {S} And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, but have removed their heart far from Me, and their fear of Me is a commandment of men learned by rote; Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid."... {S} "They also that err in spirit shall come to understanding, and they that murmur shall learn instruction." ;
(Isa.29:9-14,24)
Indeed, the absolute need for this quest for knowledge by the returnees is underscored with six PRs. Psalm 119:18 was received two times, and Psalm 119:26 was received three times, totaling 9 PRs over some 6 years. The profusion of PRs pointing to asking for understanding tells us what to do. We have not had understanding for centuries and is the reason why we have been cast out of the Land and have been called: "Lo Ruchama" / "Not Having Obtained Mercy." (Hos.1:6). Our father tells us "what" we are and what we need to do:
" When the boughs thereof are withered, they shall be broken off; the women shall come, and set them on fire; for it is a people of no understanding; therefore He that made them will not have compassion upon them, and He that formed them will not be gracious unto them." &n bsp; (Isa. 27:11) "Let my cry come near before Thee, O LORD; give me understanding according to Thy word." (Psalm119:169) &n bsp; "Open Thou mine eyes, that I may behold wondrous things out of Thy law [Torah]. (Psalm 119:18) "Deal with Thy servant according unto Thy mercy, and teach me Thy statutes." (Psalm 119:124) "I am Thy servant, give me understanding, that I may know Thy testimonies." (Psalm 119:125) "It is time for the LORD to work; they have made void Thy law, [Torah]." (Psalm 119:126) 3. Eli-Phalet, (My G-d of Deliverance, implying My G-d causes to escape), i.e. Ask G-d for mercy that we may be accounted worthy to be regathered and to escape not only the confinement of our graves of the spiritually dead in the Valley of Dry Bones, but also the increasingly harsh and terrifying wake-up calls that are slated to go out to the whole world very shortly. Indeed they have already begun. The Vilna Gaon observed in the Book of Joel that the ingathering of the exiles will be characterized by the action of "escaping." "For in Mount Zion and in Jerusalem there will be those who escape,.... and among the remnant, those whom the LORD will call." (Joel 2:32) The Midrash Tanchuma tells us that Zion is the [spiritual] domain of Mashiach be Yosef, and whatever befell Yosef will befall Zion. As Yosef escaped his prison, so will the captives of Zion at the end of the age. The Gaon wrote that we get a hint of this "escape" in the phrase "among the remnant" which in gematria equals 566, the value of the letters in "Mashiach ben Yosef." According to the Gaon, the ingathering of the exiles will be accomplished by Moshiach ben Yosef.
While this person may not show up on the world scene till later, it does not mean that the "ingathering" cannot start without his manifest presence. The calling out of the "remnant of Zion" from spiritual Babylon has been under way for some time and is testimony that this principle holds fast. All of us touch on the above three steps signified by the names of the "last three sons of David, born in Jerusalem" immediately when we are called to wake up. After waking up to who we are, we are to returnrepeatedly to act on the second and third steps because we need to deepen our knowledge of God and His instruction to us, the Torah. Since we have been in "mental / ideological" captivity for 2700, years, it may take repeated efforts to fully escape and divest ourselves from the deeply ingrained erroneous beliefs of our prison houses of the last 2700 years. Now that our "sentence is up," we have to actually walk out of our spiritual prison houses. This may not be easy to do, since we have become identified with our captors, a la the Stockholm syndrome. Working on our escapes now that the doors of our prison houses are opened, will promote and further our repentance to be deeper and more complete. This in turn will cause us to escape the shock of the harsh wake-up calls surely to come upon our peoples in the last days. "But this is a people that is robbed, and spoiled, all the young men of them snared in holes, and they are hid in prison houses, they are for a prey and none delivers / rescues, with none to say, 'Give it back!'," (Isa. 42:22) "Thus saith the L-rd, in an acceptable time have I heard thee, in a day of salvation have I helped thee,.... that you may say to the prisoners, 'Go forth,!' to them them that are in darkness..." ;
(Isa. 49:7-8)
The sages of Yehudah have based the hope of the restoration to what the prophets of old have prophesied, and that it comes due to G-d's mercy on us" “Therefore thus says the L-RD G-d, ‘Now I shall restore the fortunes of Jacob, and have mercy on the whole house of Israel; and I shall be jealous for My holy name.’” (Ez. 39:25) Bible commentator Rashi tells us that when the final redemption comes, the assimilated hidden ones of Israel will be reunited with the rest of the nation and
be restored to the status of their forefathers. Commentator Ramban states that "until they are restored to the status of their fathers and returned to their place, their redemption is not complete." These sages only comment on what Moses prophesied of this time: “It will be when all these things come upon you – the blessings and the curses that I have presented before you – then you will take it to heart among all the nations where the L-rd, your G-d has dispersed you, and you will return to the Lrd your G-d, and listen to His voice, according to everything that I command you today, you and all your children with all your heart and all your soul.” (Deut. 30:1-3) Jeremiah also has prophesied of Israel that: “they shall return with their whole heart.” (Jer. 24:7). This whole heart return implies asking for and submitting to a Divine healing, through a Divine operation, a Divinely performed circumcision, where the barriers to Divine guidance on one’s heart are Divinely removed: “The L-rd your G-d will circumcise your heart and the heart of your offspring, to love HaShem you G-d with all your heart and with all your soul, that you may live, (Deut. 30:6) It will be the time when G-d will have ceased from hiding His face from us: “And I will not hide my face from them any longer, for I shall have poured out my Spirit on the House of Israel, declares the L-rd,” (Ez. 39:29) If this “outpouring of the Spirit” is eventually to come upon the whole House of Israel, it can certainly come upon the early returnees NOW, if we ask for it on an individual basis. Once we set our hearts to repent and follow G-d's directives with a no-holds-barred attitude, G-d adds the curative factor / ingredient to the repentance process. This additive is called the “circumcision of the heart.” Physical circumcision, performed by man, is a sign of being inducted into the Commonwealth of Israel, and the taking on the obligations of the Covenant. For physical humans it also permits a fuller contact with the feminine "help meet" and thusly mirrors a pattern for the spiritual transaction the physical act pictures. In the process of repentance in humans, spiritual “circumcision of the heart” is performed by G-d and means the removal of the spiritual impediment to contact with Divine Help. Because the “natural barrier,” i.e. the inborn resistance of the human heart to G-d’s leading is removed, it can more fully be in contact with the inspiration and influence of the “feminine powers” of the Spirit of Gd. It is then that the human [higher] spirit of man is able to begin to unite with the guiding Spirit of G-d, and realize its truly creative potential for the holy ensoulment of man .
The sages of Yehudah discovered the divinely ordained principle that “if one comes to purify himself, he is assisted by G-d,” (Shabbat 104a). Though the full scope and implications of this principle in the process of ultimate repentance, the “circumcision of the heart,” will not unfold till the coming of the Messiah, the process can begin NOW with us, the awakening pioneers of the early contingent from the Valley of Dry Bones, (Ez. 37). Who is the early contingent? They are those who have come into an awareness of Israelite identity up to now and who are feeling a pull in their hearts to return to faithfulness to the Covenant. Individuals and small groups within this diverse collection, are on various levels of understanding what it means to return to G-d and to His Covenant. Regardless of who we are, where we have come from, in what group we find ourselves upon our awakening, or where we are on our journey of "return to G-d and His Covenant," G-d’s vital assistance with repentance is available to us now. Though we do not have the physical Mishkan where G-d's helping Agency, the Shekhinah, was manifestly available to assist us in a visibly spectacular manner, we do have G-d's promise that He is with us in a " minor manifestation" of His Help, in the exile we are in now: "...Thus says the L-rd, Although I have cast them far off among the nations, and although I have scattered them among the countries, and I have been a little sanctuary in the countries where they have come, therefore says the L-rd G-d: Yet will I gather you from the peoples, and assemble you out of the countries where you have been scattered, and I will give you the land of Israel." ; (Ez. 11:16-17) Though that Help, may be in minor manifestation, i.e. not readily visible as it was in the Mishkan / Tabernacle, the effective might of that Help is unlimited. It is the Agency that will bring us out of our spiritual captivity. Moses wrote of G-d's Agency bringing us back: “…the L-rd will bring back [i.e. because He is with us], your captivity and have mercy upon you…” (Deut. 30:3). The word for bring back here is the unusual use of the word v’shav. It implies that G-d Himself, (as it were), was to be in exile and will return from exile with the captives of Israel. Of course this refers to His revealed Presence, the guiding force of his holy Spirit. Ezekiel tells us that the return of G-d's guiding Presence and the pouring out of the His Spirit upon Israel will be parallel events, (Ez. 39:29). Though the full manifesting glory of His Presence for all to see, which departed from the first Temple (Ez. 10:18-19, 11:22-23), will not return till later, the pouring out of his holy Spirit upon the pioneering remnant can be had before that time. The revelation of that guiding Presence is available to us now, if we turn our face to him and call upon him earnestly to guide us with his eye, (Psalm 32:8). For that to begin, we have to turn our faces toward Him for He
has opened the gates of repentance for us. We can do that by taking on the task for the early contingent. It is our job, the job of the early returnees of the early contingent, to ask that G-d that He begin with us the process of the circumcision of the heart. Thusly we can be enabled to become the foundation of the repentance movement among the Ten Tribes. We have already been placed on that schedule by virtue of the fact of our awakening. It is our task to recognize and acknowledge that responsibility and respond to His calling by heeding the injunctions of the Prophets. “According to the Prophets, the spiritual and moral foundations will have to be laid before the rehabilitation of our people can take place” (The World of Prayer, Vol. 1, Rabbi Elie Munk, Feldheim Publishers, 1963, p. 126). This foundation is preparation with prayer and by seeking repentance to receive the Messiah of Israel, who comes specifically to the repentant ones of Yaakov (Isa.59:20). Speaking specifically to the people of Joseph, Amos tells us how to prepare for this rehabilitation: “Seek good and not evil, that you may live, and so the L-rd, the G-d of hosts shall be with you, as you have spoken. Hate the evil and love the good, establish justice in the gate; it may be that the L- rd G-d of hosts will be gracious to the remnant of Joseph.” (Amos 5:13-15) The Prophets predict this seeking and searching for His ways: “...afterwards shall the children of Israel return, and seek the L-RD their G-d, and David their king, and shall come trembling to the L-RD and His goodness in the latter days” (Hos. 3:5) We, the early returnees, can search for our king David now to lead us with his instructions for us in the prophetic Psalms. He specifically speaks to the progeny of Joseph: “Give ear O Shepherd of Israel that leadest Joseph like a flock, thou who art enthroned upon the keruvim, shine forth. Before Ephraim, Benjamin and Menashe stir up thy might, and come and save us. Restore us, O God, and cause thy face to shine; and we shall be saved. O L-rd G-d of hosts, how long will thou be angry against the prayers of thy people?” (Psalm 80:1-4) Who but the early returnees of the remnant of Joseph, and those of Yehudah who will join in the pleading, will pray to G-d with these words? Hosea tells us to: “Take with you words, and turn to the L-rd, say unto Him, take away all iniquity and receive us graciously; so will we render the calves of our lips.” (Hos. 14:2)
David teaches us to entreat G-d: “Turn us O G-d of our salvation, and cause thy anger toward us to cease,” (Psalm 85:4)
At this time we are to confess our sins, corporate and private. King David set us the example with his own repentance and tells us today what to do: “I acknowledged my sin unto thee and mine iniquity have I not hid. I said, I will confess my transgression unto the L-rd and thou forgavest the iniquity of my sin. For this shall everyone that is godly pray unto thee, in a time when thou mayest be found...” (Psalm 32:5-6) David tells us that we too can receive Divine Guidance like the priests and prophets of old: “… Moses and Aaron among his priests, and Samuel among those invoking His name, called upon the L-rd and He answered them. Out of the pillar of cloud He spoke to them; they observed his precepts and His ordinances which He gave to them.” (Psalm 99:6-8) As with Moses, Aaron and Samuel, the prophetic Spirit will also be given to us in the Mishkan of prayers for the direction of Israel as we return to the observance of His Torah, statutes and ordinances. It will also be given to us individually now. After 2700 years of having his face turned away form us, G-d has opened to us the gates of repentance, and pleads with us to come to Him for forgiveness for our corporate and individual sins. He already started the process by turning his face toward us and waking us up. We are expected to turn to Him, when He begins to draw near to us (Isa. 54:7, 55:6-7). Then we can start a reciprocal dialogue and interaction with God as we walk the paths of the Torah restored to us. It is time for us to reciprocate, turn our faces toward him, and ask Him for the Divine assistance of His holy Spirit to prime us with spiritual energy to enable us to repent and return to his Him. It behooves all awakening Israelites of the Ten Tribes, and especially those who wish to stand in and plead for mercy for Israel as modern day lechem panim, to seek out the G-d of Israel for his Divine forgiveness, guidance and enabling to repent. This service by the few is much needed because “all sacred acts require summoning” (Ibid, Munk, p. 90). This is so because, “like the recognition of truth, teshuvah /repentance, requires divine assistance. "If a man is filled with earnest desire to return, then God helps him” (Talmud, Tractate Yoma 38b). Benjamin Franklin advised us likewise: “G-d helps those who help themselves.” We humans grossly underestimate our own spiritual powers. While it is true that we are weak as a worm, (Isa. 41:14), with Divine strength added to us, like to our father Yaakov at the river Yabbok, we can also prevail over the greatest of evil forces, and most importantly over our own evil
inclinations. Many believe that "if we pray hard enough," G-d will act. In truth, if we pray with sincere devotion and desire, then G-d will bless us with strength from His holy Inspiration to enable us to act for ourselves. Because most do not pray and practice to this end, we continue to languish away in spiritual exile. Though G-d by His grace and mercy has already started to wake us up without any initiative on our part, the ready continuance and peacefulness of the process depends on advancing on our spiritual journeys and coming near to Him. Doing so by the few called now, will not only speed up the process of redemption, but will also mitigate Divine corrective judgments on the many (Isa. 41:1, 48:8-9; Mal. 3:22-24). It is clear that early mercy will be extended to us IF WE REPENT OF OUR SINS AND RETURN TO THE TORAH. Our repentance will hopefully contribute to the rest of Israel's awakening to escape and ride out the harsh wakeup calls to come upon Israel and the whole world. The Quintessential Lesson and idols common to our group: G-d tells us the primary foundational principle that we need to learn as His firstborn: “You shall know this day and take to your heart, that it is the L-rd, He is G-d — in heaven above and the earth below — there is none other... (Deut 4:39). As G-d’s firstborn, not just as Israel as a whole, but also as Ephraim, another firstborn, (Jer. 31:9), we are to pay special attention to learning this quintessential lesson of our ages-long training of G-d’s firstborn for the function of priesthood to the nations. Our captivity’s purpose is basically to learn this lesson. Our priority on the repentance list is to let go of other gods, demigods and parts and divisions of god/s, and most importantly any additions of these to the G-d of Israel. Overall, Israel’s sin is idolatry, and every other sin can be traced back to it. As we have agreed to in the Covenant, Israel was to be cast out of the Land for worshipping false gods and for not listening to the Torah, the instruction of the G-d of Israel, (Dan. 9:10-13). As they wished to emulate the gentiles, they were sentenced to worship other gods till the Redemption: “And it shall come to pass when thou shall show these people all these words, and they shall say unto thee, wherefore has the L-RD pronounced all this great evil upon us, or what is our iniquity, or what is our sin that we have committed against the L-RD our G-d, then shall thus say unto them, because your fathers have forsaken me, saith the L-RD, and have walked after other gods and have served them and have worshipped them, and have forsaken me and have not kept my Torah, and you have done worse than your fathers, for behold you walk everyone after the stubbornness of his evil heart that they may not hearken unto me. Therefore I will cast you out of this land into a land that ye know not, neither you nor your fathers, and there shall you serve other gods day and night, where I will not show you favor.” (Jer.16:10-13)
Indeed, Jeremiah only reiterates and expands on the Torah, for G-d commanded us through Moses to confess our sins and the sins of our fathers in the time to come: "And they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that they walked contrary to me;..... then only will their uncircumcised hearts be humbled, and then will they make amends for their sin. Then will I remember my covenant with Yaakov, and also my covenant with Yitzhak, and also my covenant with Avraham will I remember, and I will remember the Land." (Lev. 26:40-42) &nbs p; We must tear down the internalized idols of our times in us with Divine Help. Jeremiah prophesied that we would continue serve other gods once we were cast out of the Land. This servitude to the philosophies of the gods of the gentiles was to last till the last days. From the time Israel disappeared into the land of Assyria, they were to worship in the houses of foreign gods, (Jer. 31:15). These gods have blinded us to seeing, hearing and walking according to G-d’s directives, (Psalm 115:1-9, Hos. 4:17). These gods have also caused our spiritual deaths. Though her children number by the millions, Rachel weeps for them, for they are dead, spiritually dead. (Jer. 31:15). Rachel’s weeping, is a “prophetic weeping,” for Jeremiah describes her voice coming out of Ramah. Ramah was the headquarters of the prophetess Deborah when she ruled as judge of Israel. From there she gave her inspired guidance and prophecies concerning the tribes of Israel. Likewise Rachel, the mother of Joseph and Benjamin sends her mourning cries through the corridors of time to us. She tells us that “we are not,” i.e. spiritually viable. This is in line with the Jewish custom of mourning a family member who has “converted out” of the faith of Israel. Those members have been traditionally counted as dead. The history of our 2700 year-old spiritual captivity in the philosophies, replacement theologies and mind-sets of “Galut Edom / Yavan,” i.e. the spiritual captivity of the Occidental World is suffused with Greco-Roman ideals. Our long history of estrangement from the G-d of Israel has bound (Hebrew: havur / joined, wedded) us to idols, (Hos. 4:17). We will need direct Divine intervention in our mindsets, in our individual and collectives subconscious minds, indeed in the very core and matrix of our lives, in order to recognize them and to be loosened from them. This allegiance is what we are to repent of as a group; the idolatries we have all taken part of since we were cast out of the Land. Today we may not have the
wood and stone idols of old, although in some quarters they still persist. Modern idols of our western world may be the excessive pursuits of the luxuries, entertainments and shallowness of our age: sports, food, thrills, anything and everything that takes our minds and focus off G-d and His Torah. While these activities may be acceptable in moderation and on occasions in their proper place, it is their frivolous and addictive use and their perversities that define them as idols. More insidious idols are the secular philosophies that dominate our age, mostly the liberal and or exploitative philosophies of life and governance which pervert and replace the values and precepts of the Torah. These governing currents are also prevalent in religious beliefs. Of these idols the spirit of unbelief is the worst Baal of them all. It is most prevalent in our times. In essence, it is the idolatry of one’s self, our own strength and our own power, our refusal to rely on G-d. Jeremiah depicted unbelief as an ingrained grievous sin: “… written with a pen of iron and with the point of a diamond, it is graven on the table of their heart.” (Jer. 17:1). Its effect is also grievous: “Cursed be the man that trusts in man, and makes his flesh his arm, and whose heart departs from the L-rd.... Blessed is the man that trusts in the L-rd and whose hope the L-rd is. (Jer. 17:5,7). To one degree or another, we are all contaminated by these idols of our time. Therefore, we ALL need to ask the G-d of Israel to enable us to repent. Gd describes us as “sick” (Ez. 34:16), and we all need the Divine Doctor to diagnose and enlighten us to where we need cleansing of these hidden sins. Let us take the words of king Solomon and the prophets NOW and plead with the G-d of Israel for help with our personal and collective repentance: “Turn us unto thee, O L-rd, and let us return; renew our days as of old,” — Lam. 5:21 “… if they take thought in the land of their captivity, saying, we have sinned, we have done amiss and dealt wickedly; if they return to thee with all their heart and all their soul in the land of their captivity… then hear from the heavens, from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people who have sinned against thee.” — II Chron. 6:37-38 “If my people upon whom my name is called shall humble themselves and pray and seek my face, and turn from their wicked ways; then will I hear from heaven and will forgive their sin and will heal their land.” — II Chron 7:14 "The L-rd our G-d be with us, as He was with our fathers, let Him not leave us nor forsake us, the He may incline [turn, stretch] our hearts unto Him, to walk in all His ways, and to observe His commandments, and His judgments that He commanded our forefathers."
-- I Kings 8:57-58 Suggestions on what to do: If you are unsure that the revelations of the knowledge of Israel's prophesied identity in the Last Days apply to you, study them in the Torah, the Prophets, and the Writings, (i.e. the Tanakh, the whole Bible). Sincerely discuss these points with G-d and ask Him for direction. He will surely answer.
The Ides of Chanukah and the Twilight Zone of Time by Steve Mathe © 1995 Light to the Nations, Rabbi Chaim Richman - All Rights Reserved Re printed from The Restoration newsletter, November, 1995 (Kislev/Tevet, 5756)
About the author: Steve Mathe has been lead in the search for Hebraic Roots for several years. He has made several stops along the way in various organizations. On Dec. 4th, 1990, G-d called him on “the carpet of repentance and personal correction”, and he was told that “he did not know anything.” Subsequently he was led (according to the promise in Isaiah 54:13), to search out and study from the Hebraic perspective answers in the Scriptures concerning Ephraim’s return. He and his wife Charlene have studied for and made their personal return to the Covenant by going through an Orthodox conversion in 1994. They have taken the Hebrew names Sh’mayah Nachman and Yerusha Leah, son and daughter of Abraham. Steve/Sh’mayah is a licensed marriage and family counselor and has a psychotherapy/counseling practice: Harbor Therapeutic Services / Yachad Levavenu (Unite Our Hearts) in Fullerton, California. The purpose ofYachad Levavenu is to provide counseling, teaching, research and referrals for those drawn to the teshuva movement, to those seeking inner healing, discipleship and growth, and to those who wish to know more about the restoration of the remnant of Joseph and the prophecies of the regathering of the whole House of Israel. Yachad Levavenu emphasizes faithfulness in traditional daily prayers as the way to unite our hearts for inner healing, to turn the hearts of the children to the hearts of the fathers, and to advance the fulfillment of the United Israel. Steve’s specialty is dream interpretation along Biblical principles. He has seen the relevance of this in his own and clients’ lives according to Job 33:14-33. He reports that since his calling, his clientele has completely changed, though not by his doing; from regular psychotherapy clients, to those that G-d is drawing to
seek help in their healing as well as personal and corporate repentance in the great regathering at the end of the age. His clients are most often told of this by dreams before their first visit. This seems to be in line with Joel 3:1-5. Steve Mathe can be contacted by fax at (714) 528-3235, or at his office at (714) 879-9455. email:
[email protected] mailing address: P.O. Box 431 Placentia, CA 92670-0431 Office: Steve A. Mathe, MFCC Harbor Therapeutic Services 305 N. Harbor Blvd. Suite 317 Fullerton, CA 92632 The Ides of Chanukah and The Twilight Zone of Time by Steve A. Mathe “Chanukah opens a world of chinuch, of dedication, of new beginnings forever fresh. Chanukah provides a new way of looking at things, giving us the internalized tools to face every situation with tranquillity born of utter dedication, of belief in the value of the moment, wherever it may lead. In Chanukah we were bequeathed the survival tactics for facing Galut Edom, and have acquired the potential to take the inevitable step when the trauma of history forces it upon us, ending Galut Edom and the long night’s journey into the day.” So ends Rabbi Matis Weinberg his thorough research into the deep significance found in the legacy of the Feast of Dedication.(1) What are the meanings of these terms of dedication, new beginnings and Galut Edom? How is this “fresh look” relevant to those awakening now from the exiled House of Yosef, a concept that a portion of our readership is aware of, and identifies with? To answer these questions for those drawn to hear the call, this article will give a glimpse into the spiritual legacy stored in the treasure house of Chanukah, the Feast of Lights. But why do we need to know these seemingly obscure and esoteric things? Because the very meaning of the word Chanukah points us to learn more about it; for the name Chanukah comes from the word chinuch,denoting “education or training for a vocation.” At this appointed time in the yearly cycle of sacred holy days and in the present time of world history, knowing this etymological root carries the first implication for us to learn more about this spiritual legacy for all Israel. Like all Biblical principles, it has several levels of meanings and carries prophetic portent for all those drawn to the Hebraic understanding of G-d’s Word in the last days. To begin to understand this heritage of Chanukah we need to know just what the term Galut Edom really is. The teaching about this term by the sages and rabbis for some 2000 years can be summed up in the conclusion that
“the galut”, or exile, of Edom is the grip on the minds of those captivated by the legacy of Greek cultural, civic and religious ideals. Fundamentally, it is an exile into a mind-set that specifically keeps the children of Israel from living according the Torah’s standards. It is named after the spirit of Esau, also called Edom, grandfather of the evil Amalek, each of whom sought to destroy Israel (Gen. 36:8-12, Ex. 17:8-16). This hereditary hatred was to become the heritage of many generations of Esau’s physical descendants. Likewise, this spirit, i.e. attitude, disposition and motivation, was seen by the sages to posses various successive world empires that persecuted and held sway over the people of Israel. It reached a definitive lasting expression in the Hellenization of the Western world beginning with the conquests of Aristotle’s greatest pupil, Alexander the Great. This “spirit” known in our time as the “Greek spirit” gave the Western world founded upon Hellenistic models, its characteristic identity. The contributions of such intellectual giants as Aristotle and Plato reconfigured the entire mode of Western thought. Like Alexander’s conquests, Greek thought took the world by storm, holding that “human knowledge” could discover and fathom absolute truth. Its discoveries in the realm of “the rules of measurable nature” seemed to support this axiom and labeled it as “scientific, objective” and practically relevant. This “glory of Greece” challenged Israel with its enlightened philosophy, worship of given beauty, form, and the appeal of scientific critical examination of nature. With the allure of freedom for unshackled and unbounded iconoclastic thinking, it made many to doubt the “old” Torah’s rules for spiritual development. These intellectual achievements are not necessarily evil in themselves. They are the fruits of man’s efforts to fulfill the commandment to develop, improve and cultivate the world (Gen. 2:15). Yet these respected ideals of Greek philosophy carried a hidden agenda of antagonism toward the Torah’s commandments which the eternal G-d gave to build true ethical character along the “rules of the spirit” for all time.(2) After Greek political power had waned, this disposition of the Greek spirit was passed on and suffused into the Roman Empire whose power structure and organization imposed Greek culture and ideals even more effectively on its subjects. The rabbis have correctly perceived this “mission” of Rome to be essentially that of Esau / Edom masquerading in the civilization of a Greek toga, (which denotes intellectual advancement), yet relentlessly persecuting Ya’aqov (Jacob) and threatening him with destruction (Gen. 27:41). Greek culture historically prided itself as a civilizing influence to barbarian nonGreeks. Their good will mission was to replace local cultures with their superior Hellenistic improvements. For the conquered this world view meant adoption of the “modern” philosophy of relying on human reason and logic and emphasis on developing the human body’s potential for beauty as the epitome of Hellenistic means and ends to perfection. For other nations this
seemed as truly “enlightenment.” But for Israel this effect directly “replaced” the legacy of Abraham whose means to “perfection / wholeness,” [Heb. tam / tamim], was the exercising of free will to build the beauty of the soul, i.e. integrity of the heart and uprightness of being and doing (Gen. 17:1). The charge to Abraham was to “walk before Me and be you perfect.” This was to be done only through the keeping of G-d’s commandments, i.e. statutes, halacha [Heb. for rules of daily walk] to govern and shape all conduct and interaction with things living and inanimate. This Divine directive was the very essence of G-d’s covenant with Abraham. It was in this “spiritual” legacy of Abraham, i.e. the observance of G-d’s commandments for daily righteous living that all mankind is to be blessed (Gen. 26:4-5, Ps. 101). Instead it was Hellenistic culture that saw itself as the mediators of Divine virtue to mankind. Therefore it sought to eradicate this Torah (3)observance, the very foundation of Israel’s identity. Centuries ago the sages of Israel have correctly perceived the spirit of jealous, resentful Esau to possess it (Gen. 25:30, 27:41). This was their most effective weapon for the destruction of Israel, not necessarily militarily but by displacing the Torah with the deception of their intellectual prowess. Esau’s physical progeny followed their father’s vendetta toward Jacob throughout Biblical history, (Gen. 36:12, Num. 24:20, Deut. 25:12, I Sam. 15:2). His “spiritual children” formatted on the Greek model were to carry the same spirit till the last days. For this reason the rabbis refer to Greece’s successor Rome, the carrier of Greek culture, as Edom, and its grip on the minds of the dispersed of Israel as the latter’s exile in the captivity or Galut of Edom. In the second century BCE under the Seleucid king Antiochus Epiphanes IV, the Greek oppression of Israel was at its heaviest. In their desire to assert “cultural dominance” the Seleucid Greeks tried to make Jews forget the Torah and admit to the superiority of Greek thought and worship that descended from Mt. Olympus. Not only did the Greeks enforce with armed might allegiance to their culture’s philosophy, but they also gained willing allies among substantial numbers of liberal Jews who willingly traded in their “old” Torah faith for the “modern philosophy” of their conquerors. Many from Judah joined forces with the people of Yavan [Greece], to eradicate the very foundations of Israel’s G-dgiven identity.(4) For this reason says Rabbi Weinberg, “Galut Yavan (the exile of Greece) expands our concept of what galut is, for it was loss not of the land of Israel, but of the national expression of malchut [kingdom], of kingship over our land. Galut Yavan found us fatally divided, without the ability to be a whole people; it was a galut within. Yet despite its internalnature, this period is defined as Galut Edom.”(5) Though its immediate political empire ceased in 140 BCE, the anti-Torah “spirit” of Hellenism, like the spirit of Esau / Edom still rules the Western world and holds the children of Ya’aqov captive. Rabbi Weinberg further points out that
“the climax of [this] challenge is reached towards the end of the final galut, that of Edom. Never has there been such danger as with Edom, a civilization that views itself as ethical, moral and humane as never before, caring for knowledge, for peace, for life, for the very ecology.”(6) With this seemingly benign agenda, our Western civilization now further tempered and “improved” with Christianization, is held to be the beneficent heir to Greco-Roman ideals. Amazingly, it appropriates the name of Israel calling itself a “Judeo-Christian” civilization, and its religious members as the “new and true Israel.” It believes it has supersededIsrael with a “new” set of ethics of its own creation and views Israel with its “Old” Testament Torah as an unsavory relic. The spirit of Edom is indeed ensconced at the core of Western society in the beauty of Greek form. Illusive and subtle as a muse’s inspiration, it insidiously permeates the secular and religious sectors with the beauty of its ideals of fairness, freedom, education and representative government. However, like the statutes of ancient Greece, these “ideal forms” lack character and soul. Instead they contaminate the soul of Israel with a fatal split of divorce from G-d and the two families of Israel from each other (Jer. 3:8). It also causes individuals to be internally split, holding on to two conflicting, diametrically opposed theological opinions. Some of these are derived from the Torah and some are deceptively mixed with those that the Torah warns against (Deut. 12:30, I Kings 18:21). Those caught in this split prevent themselves from learning more about Israel’s heritage, the Torah. The holding on to unclean theological precepts prevent them from learning more about the legacy of Abraham for all nations. These “concepts, dogmas and doctrines of men” act as blockages in the mind’s channels of receptivity to the flow of truth from G-d’s Torah. Like naive romantic teenage lovers, the adherents of the Greco-Roman legacy have been captivated by these forms of [intellectual] beauty for centuries. This captivity is not unlike those of Odysseus’ men, some of whom encounter the enchantress Circe who turns them into pigs. All the others sail to the siren’s island and are seduced by their song. This song is most “beautiful” for it promises “ripe wisdom, knowledge of the hereafter, and quickening of the spirit.” Yet it causes them to forget everything else. Their skeletons, [a metaphor for “internal psychological / intellectual structure”], join those of countless others piled high on the island of deception.(7) Centuries ago, the rabbis of Israel saw a correlation between the four types of unclean animals in Lev. 11:4-7 and the four world powers in the Book of Daniel (Vayikra Rabbah 13:5). They especially noted the swine’s allusion to Edom, for the swine appears “clean” showing its split hoof on the outside, i.e. a “surfacedeep” relationship to G-d. It flaunts its superficial sign of purity, while in reality it is grossly impure on the inside.(8) It does not chew the cud, which is symbolic of an internal process alluding to the praise of The Holy One. Adherents, i.e. partakers of this porcene philosophy lack G-d-given insight into their underlying
human-centered character and are unaware of the lack of “soul” of Torahcentered revealed wisdom. The rabbis teach that the word Yavan comes from the word hona’a, i.e. deceit, for Greece endeavored to deceive Israel and dull their minds with the impurity of their philosophy. It is said that one’s name contains the secret of one’s mission in the world. Accordingly, “Greece was to become the root of illusion and falseness in the world.”(9) The sages of Israel have understood this “kingdom of brass [copper]” to be spreading through intellectual prowess out to the four directions of the world, moving swiftly like its image of a leopard with four wings, and “bearing rule over all the earth” (Dan. 2:39,7:2-7).(10) They saw Yavan’s real intention to make the Torah inaccessible to Israel and thereby destroy the sanctity that is embodied by it in the world. Without attachment to G-d’s holiness via the commandments, Israel’s destruction would ensue. The spirit of blood-red Edom, transferred to and inherited from ancient Rome was to power the secular and religious institutions of the West till the last days. Its galut would be the last one before Israel’s redemption from it and would not end completely till the coming of the Messiah. The effects of Galut Edom’s “spiritual” origins were made evident in the wake of the conquests of Alexander the Great who forced not just Hellenistic culture and philosophy but also itsgods on all conquered peoples. Beginning with Constantine, the spirit of Edom even more powerfully dominated the West with the added power of ecclesiastical authority. During the Middle Ages the lowest level of ignorance was reached when Aristotelian logic was given Divine status and placed on the same level as the Scriptures. It was used “to corroborate the veracity of the highest and most abstract matters of faith, including the existence of G-d.”(11) This is why Ephraim’s last days’ return is to be from the grip of the spirit of whoredoms in the west (Hos. 4:12, 11:10). This hold, or grip, is insidiously deceptive for it does not seem as a prison at all. It seems “natural” because it harnesses natural human psychological drives for its unholy purposes. Its overpowering effect is driven by the “spirit of Ishmael,” the drive for pleasure, and the “spirit of Esau,” the drive forpower.(12) Though these human drives are not evil in themselves, these “spirits” i.e. unseen spiritual forces of the world which control them, are. Truly, the physical Galut Yavan of Antiochus was a precursor and an essential component of a deeper galut, the dark hatred of Edom that subtly but thoroughly colors and possesses the institutions of the West. This pervasive influence with its appeal of superior intellectual power seductively conquered the West with the civilized face and veneer of GrecoRoman civilization. Ever since, like a “spirit” in the mind, it held its host with an iron(13) grip from true enlightenment. Appearing to be advanced, fair, ideal and inclusive, in effect for millennia it has opposed the release of Israel to her Gd.
This illusion has been perpetuated to our very days by the often seemingly benevolent attitudes of those in power that promote anti-Torah measures. The Roman emperor Hadrian in his “kind-heartedness” wished to “save the Jews from injuring themselves” by forbidding circumcision, of which G-d said “it is my covenant between me and you;” a sign in the flesh that we are to keep the commandments with that flesh and the heart of the flesh (Gen. 17:10). Moreover, Hadrian outlawed the Shabbat, of which G-d also said, “it is a sign between me and you for ever” (Ex. 31:17). He also opposed the principle of family purity, whose statutes are the source of Jewish holiness in the home and before G-d. Rome specifically targeted for destruction and replacement the most fundamental declaration of Israel’s faith, the Sh’ma: “Hear O Israel, the L-RD our G-d the LRD is One.” All these decrees could have but one aim and one result, to bring about the assimilation, or as the Romans later put it, the “civilization” of the Jewish people.(14) This Rome undertook with a fiery “missionary” zeal and after the destruction of the Second Temple began a systematic campaign to eliminate the observance of the commandments. Above all, the teaching of the Torah was eventually forbidden, for the Romans now realized that in this lay the hidden strength of this nation.(15) The influence of the spirit of Edom reached a height under the influential reign of Justinian I, 527-565 CE. He severely restricted economic and religious life [for Jews] in his empire, prohibited Torah study and many other Biblical statutes and commandments. Particularly singled out was the recitation of the Sh’ma, whose clear declaration of the Oneness of G-d, openly contradicted Christian doctrine. In his collection of Roman laws known as Corpus Juris, Justinian included all the anti-Jewish laws passed by his predecessors and by himself. Since this collection served as the textbook for the study of law throughout the Middle Ages, it contributed significantly to the antiSemitic hatred in which subsequent generations were raised.(16) Of What use is this “Strange Thing” Chanukah to Me? (see Hos. 8:12) Of what significance to the readers of THE RESTORATION is the Feast of Restoration and Dedication of long ago? Rabbi Mattityahu Glazerson gives us some clues from the signs of Divine planning evident in history. “The Hasmonaim,(17) a name built on the letters of heh, shin and mem, indicates the three measures through which the Greeks tried to destroy the Jewish religion: legislation against chodesh (month), Shabbat, andmilah (circumcision). These three commandments form the backbone of Jewish belief and are essential for the continuance of Israel in the eyes of the Holy One. Chodesh, the new moon, signifies Israel’s power to be sanctified by the forces within them. Shabbat cleanses man and elevates him from the forces of nature. Milah purifies and sanctifies man’s body and soul.”(18) These are special signs between G-d and Israel, that correlate to heart, intellect and body, the three elements of man; where Chodesh renews feelings of the heart, Shabbat heals the intellect
and milah cures the ills of the body and conditions it for the acceptance of holiness (Ex. 31:13-17, Ez. 20:20, Gen. 17:10-11, Num. 10:10, 28:11). However, for the enlightened Greco-Roman culture they were primitive targets to improve upon and civilize. Of this civilizing mission, the sages say that Yavan tried to obstruct Israel’s eyes to the light of the Torah, by aiming to destroy these foundations of Israel’s holiness. They persuaded many to forget Gd’s laws and statutes for living holy lives.(19) In line with their unclean agenda they introduced “interfaith cooperation” by persuading Jews to sacrifice (which included eating) pigs to Zeus in the Holy Temple and their communities. Circumcision being the symbolic inauguration into one’s communal role in Israel, was especially singled out for obliteration through the lure of being modern, fashionable, civilized and more “spiritually advanced.” If that did not work, there was also the force of torture and death to use as instruments of the final solution of annihilation. Many of our readers are awakening to a new identity, and just beginning to realize that we have been completely immersed and programmed into this dominating unclean mind-set for centuries. Yet the G-d of Israel has decreed that because of His grace and mercy, prodigal juvenile Ephraim will be helped to learn the lessons of his youth; to grow into the maturity that is expected of him (Isa. 46:4). His negative attributes will be transformed, i.e. redeemed, so that he can love G-d with his “whole heart.” The “day” of redemption from dispersion into the world that has been “Hellenized and Christianized” is to begin in the evening. The sages interpret the evening time in Zech. 14:7 to be the moed, [appointed time] of Klal (corporate) Israel’s return from Yavan’s Hellenistic civilization, its internal exile and assimilation to non-Torah values.(20) Jewish tradition holds that Ya’aqov wrestled with Esau’s guardian spirit in the night.(21) Now, at the end of his captivity’s long night, the time has come for Ephraim to wrestle with the same “spirit of Esau” in the quest for the Hebraic perspective of the Covenant’s promises to the “children’s children” in the last days. Modern, (Hellenized), latter-day Ephraim has to prove from the Scriptures whether the promises to him descend from Mt. Sinai or Mt. Olympus. Therefore this present twilight zone of the evening time in world history, the time to study is of great importance to young Ephraim. His return from Galut Edom to G-d’s ways of being and doing will start with the research and study of the instructive messages written to him in the Scriptures. They are to be opened to his understanding only in the last days when his punishment of incarceration among the nations is up (Jer. 30:24, 29:13, 32:20, Isa. 30:8, Psalm 102:18). For the prodigal children of Ephraim this is the time of repentance from their own characteristic ways of Hellenistic superiority and triumphalism. It is their time for returning to their fathers’ “family values” given in the Torah (Deut. 6:25, Mal. 3:23-24). Only by taking on those values
“towalk and thusly live by” within the community of observant Israel, will they abandon the spiritual death-producing attunement to the captivation of Yavan’s siren song of “deceit and lies.” Then they will be rejoined to their elder brother Yehuda, whose remnant is yet faithful and prevails with G-d (Hos. 12:1, Jer. 16:19). The prophet Haggai informs us that the dedication of the Second Temple was in this season. On the twenty fourth of the ninth month Kislev, the Temple was founded, and on the next day it was dedicated with offerings and the relighting of the Great Menorah, the huge golden candelabrum that stood in the inner sanctuary. Only pure undefiled oil could be used for its lamps. The lighting and rededication could only occur in the evening for Tractate Menachos [Talmud], tells us that the Menorah may be consecrated only at twilight.(22) “It is because of this consecration [Chanukah] of the second Temple that the miracle of lights that happened on that same date generations later is called Chanukah.”(23) At the arrival of each holy day, we celebrate our special relationship with G-d which is made possible by the wondrous appointed markers in the recurring cycles of time. We thank G-d with special blessings for each successive arrival at these special stop points for their special effects on us.(24) The rabbis teach that “because the Torah is written in cyclic dimensions, when we ‘observe’ its holy days, [times] we are altered by them.”(25) In the upward spiraling cycle of time we encounter the same recurring coordinates as in the previous cycle. These markers denote Israel’s appointed holy days for all time, not to be superseded by any “new” and “better” religious philosophy’s metamorphosed “holiday” that fits the times’ demands and fashions and popular thought and tradition. The Hebrew term for time is z’man, meaning “appointed, prepared, set up,” implying that the holy days are a point of contact, Heb. moed, meaning an appointed meeting with time, where there is a simultaneous return and furtherance of change. This means we are not only to celebrate the past events of these markers but also shape their future by participating in their unfolding present. By observing these moedim at these appointed times we are given opportunities for renewed experience as well as participation in the process by which the G-d of Israel guides history. Therefore the more we understand via participation the purpose of these holy days for corporate Israel, the more we can discern G-d’s will for our lives and for our harmonious integration into His plan for Israel’s future. The astonishing part for us reading these lines is that by returning to observance we are actually speeding up the redemption for all Israel and the world. When the dispersed of Israel begin to turn to the Torah and take on its yoke, then they will be regathered. It is at this time that the great task of “witnessing” that Israel is yet to do will come into its ultimate manifestation. When the nations will witness how G-d has regathered his people, all those that denigrated the ways of the Torah as “legalism, earning salvation by works, etc.” will say: “let us also go up to
Jerusalem and hear the Torah of G-d” (Isa. 2:3, 56:8, Zech. 8:20-23). The legacy of Abraham, the heritage of Ya’aqov, will prove to be the “grace” and salvation of the world from Yavan’s philosophy of license and lawlessness. Chanukah is the feast that symbolizes the victory of G-d-led zealousness of those making a stand for the Torah’s “yoke of the kingdom”(26) over those arguing for the “freedom to do as you please” philosophy of Greece. According to Yavan’s “new improved” free-for-all pluralistic dictum every man has the right to define for himself what the divine message to mankind is (see also Judges 20:25). However, in our time the faithful of Israel on the recurring “appointed time” of the Feast of Chanukah still celebrate the re-dedication of the second Temple desecrated by that civilizing and modern philosophy. In the Temple the golden Menorah [candelabra] was kept continuously lit to signify the presence of G-d in the midst His people. The portion of the Greek empire ruled by Antiochus with the blasphemous title of Epiphanies [manifestation of G-d], extinguished the physical manifestation of that light. With that gesture he truly expressed the quintessence of “replacement theology,” of substituting himself as the Divinely appointed messenger to succeed Moses and override the Torah. But the few of Yehudah, led by the priestly family of the Maccabees who clung to the Torah traditions, threw off the yoke of “cultural oppression” of Hellenism which tried to extinguish the spiritual Light of the Torah. Because of their faithfulness in clinging to these “trees of life” Yehuda is alive and monotheism is preserved for all the world for all time. Thateternal Torah is still the core of Israel’s connection to their LIGHT shining its enlightenment toward home for all Israel and serves as a “light to the nations.” The Maccabees’ first task was to cleanse the Temple of Greek “enlightened” defilement andrededicate it to G-d’s service. For over two thousand years Jews have celebrated the “great miracle that happened there,” which was not the military victory against all odds, or even the long life of the oil in the rekindled Menorah. Rather, the real miracle was the restoration of Israel via their reconnectedness to G-d by strengthening the observance of the commandments. They made a stand against Hellenism by rejuvenating the observance of the mitzvot [commandments] among the “Hellenized” of the people. Their victory’s Divine sanctification was evidenced by the extra long life of the oil for the Menorah. The single cruse of prepared oil that escaped Greek defilement, (which was normally sufficient only for one day), burned for eight days.(27) It signified G-d’s presence being present all through their struggle. Moreover, this miracle occurred specifically in the Temple, to signify G-d’s triumph over Yavan’s real intention to destroy Israel’s link with the Torah and its sanctity. In its Holy of Holies stood the ark of the Covenant, containing the tablets of the Ten Commandments and Moses’ original Torah. The next year beginning on the 25th of the month of Kislev, eight days of commemoration were inaugurated(28) for
the lighting of lamps and for the giving of thanks and praise for G-d’s restoration and salvation of his people from spiritual destruction. Orientation to Exodus from Edom / Yavan Rabbi Weinberg asserts that “we must fathom why there is an ‘appointed time’ of Chanukah, and become part of the process begun millennia ago, a process which will continue within the minds and hearts of every Jew yet to live.”(29) A prophetic picture of the process of restoration/rededication for all Israel from Galut Yavan/Edom are embedded in the Torah and haftorah readings that were providentially guided to be read during our encounters with the moed of Chanukah. They unlock our understanding to the Chanukah-related past, present and future history. Many of the readings have to do directly with Yosef, who is to play a key role in the ending of Galut Yavan/ Edom. “According to the sages, Chanukah serves as an introduction and preparation for the future Redemption, i.e., the transformation of darkness into light. On Chanukah the victory over decadence, past sins and misdealings were set aright and the Light which appeared prevailed. Similarly with the future redemption, the sordid corruption which comes in the pre-Messianic era will be relieved by the means of the lights of repentance.”(30) The rekindled lights of Chanukah truly draw us to the healing of the deep internal rift in the heart of Israel that is experienced on the collective and the individual level. This rift will be healed in the work of Elijah of the last days, when G-d will pour out the spirit of supplication upon Israel and the whole world. That process has already begun as individuals are experiencing the call to healing of their own souls from the affects of the spirit of Esau that pervades the world. This healing of the “hearts” is in effect our beginning restoration to the keeping of the precepts of the Covenant, for G-d said: “Behold I give you My covenant of peace” (Num. 25:12). For this appointed time in the yearly sacred calendar the instructions for our orientation to this process are written on the markers of the weekly Torah portions set up along the way as we approach Chanukah.(31)Toldot, [Generations] Gen. 25:19-28:9, features the twins Esau and Ya’aqov who start the struggle for the birthright’s preeminence in spiritual leadership that was to last till our Messianic era. The spirit of Esau permeating our Greco-Roman Christian civilization is still contending with Ya’aqov for the birthright to be teachers of mankind. G-d says in the accompanying Haftorah reading that he hated Esau (Mal. 1:1-2:7), and proclaims Ya’aqov’s preeminence in spiritual leadership. These readings identify for all time the quintessential background of the forces at war; the spirit of Esau, an adventurer and man of the world and its spirit,versus the spirit of Ya’aqov, who is “a man of G-d” and His spirit.”
The next Torah portion is V’yetze [‘And he went out’, Gen. 28:10-32:3]; it establishes the Covenant and its land reconfirmed to Ya’aqov’s seed, (not Ishmael’s or Esau’s). It’s Haftorah is Hosea 12:13-15, 13:1-114:10, where prideful teenager Ephraim is chastised for trusting in his abilities, the material blessings G-d gave him and “friends” of dubious allegiance which he made among the nations. In portion V’'yishlach [‘And he sent’], Gen. 32:4-36-43, the sages say Ya’aqov wrestles with spirit of Esavian civilization and he is confused by Esau’s advances. At first he does not know whether to welcome or fight his offers of “interfaith cooperation.”(32) They proved to be tricks to prevent him from reentering the Land of the Covenant. Our father Ya’aqov set a pattern of behavior for his latter days’ children to follow after his heart, (Mal. 3:22-24). After we also have wrestled with the dark spirit of Esau as he did, we also shall receive a “new” identity, our rightful name of Israel restored (Hos. 1:9, Ez. 36:27). This portion also notes to us to remember the Amalekites, descendants of Esau/Edom, whose cruel and murderous spirit appearing in the guise of successive diverse world powers, governments, movements and religions, seeks to destroy Israel throughout the ages (see also Deut. 25:17). In Genesis 35, the Torah gives the most important clue to the essence of the great repentance for all the sons of Ya’aqov. Before going up to Beth-El, i.e., coming near the House of G-d, Israel must de-idolize his camp. This means that at this station of Israel’s development, it is time for earnest repentance on the individual and corporate levels from 2700 years of conformity to the world of Yavan (Hos. 10:12). To be self-released from the insidious grip of Esau’s hold on our spirits, is difficult to do on the conscious level; for Ephraim is “joined to his idols;” and this seems like second nature to him (Hos. 4:17). It is impossible to do on theunconscious level for “Ephraim is bound to his idols and his sin is hid.” (Hos. 13:12). This implies that the legacy of Yavan’s thinking and logic are rooted in the substructures of our consciousness on individual and collective levels that cannot be perceived consciously and/or without outside help. This “remembering” in the sleep of death caused by Yavan’s sirens’ song is not something we can bring about on our own. This release from the “internal galut of the mind” is to be given only by G-d, for He is our Savior and Redeemer (Ez. 36:25-26). What we are told by the prophets at this time is not to rely on our own strength to do this, whether it be our own willpower or the strength of 2700 years of “systematic theologies” of Yavan. Doing so only results in bringing idols into Beth El and setting statutes of Zeus among the people and in the Temple. These are the theological, dogma-supported, historical and archetypal idols of our hearts to which we have adhered for the last 2700 (!) years. For all of us who are being called out of Galut Yavan now, the imperative is to set our efforts to the task of
cleansing the sanctuary of our hearts. We need to ask the G-d of Israel to bless our “doing” and enable us to be cleansed from “the idols of our hearts,” (Ez. 14:1-7). This means not just from our personal secret sins, but most importantly from the roots of tendencies toward corporate sins of Ephraim which we have inherited from our culture that holds us captive in Galut Edom (Hos. 4:17, 8:11). These Greek roots in the “soil” of the mind cause the people of Yosef to follow Esau’s “worldly way.” That “way” causes the people of Israel in general and the people of Yosef in particular to forget and despise their spiritual birthright (Gen. 24:34, Deut. 6:11-12, Hos. 13:6). To release our hearts from the stranglehold of Esau’s grip takes nothing less than an operation. Only G-d can perform this operation, the “circumcision of the heart” that removes the overlay or shell of Esau’s spirit that envelopes our hearts.(33) Only the El Shaddai enables us to come in touch with His guiding spirit, the Ruach HaKodesh, [the holy spirit] (Deut. 30:6). Only the strength of this “feminine” effect, i.e. “inspiration” of G-d’s holy spirit can displace Yavan’s enchanting, seducing spirit from our individual and corporate hearts. Amazingly and paradoxically, this occurs once we set out to do the commandments and statutes of the Covenant we have cast away (Hos. 4:6, 8:12). This “doing” is our response that summons G-d to reciprocate with His “help,” i.e. “fitting helpmate” to our efforts of repentance. This is actually the reconfirmation of the Covenant, where we do first and then we look forward to hearing more instructions for more doing to come (Ex. 24:7, Deut. 30:1-8). In this we are to emulate our father Abraham who was told by G-d to leave his fathers’ pagan, (worldly) influence and head for the Promised Land, which later became the “land of the Covenant.” He received instructions about that only when he was underway in “doing” G-d’s charge (Gen 12:1-7). We are to imitate his response when he was told by G-d to listen to his “helpmate” Sarah to promote and safeguard the outcome of G-d’s promises (Gen. 21:12). As Abraham acted on Sarah’s prompting and had cast out the influence of Ishmael from Isaac, likewise we are to listen to G-d’s inspiration that will guide us in our distancing ourselves from the influence of Western civilization’s Esavian arrogance, pride and other non-Torah based values and mores (Isa. 51:2). Presently our earnest response to the call of our fathers’ hearts needs to be: “we shall do and then we shall understand.” It is the prerequisite demonstration of our heart’s inner ear being tuned to hear the same message of our fathers (Mal. 3:23-24, Isa. 30). This response cannot be improved upon by any “replacement, new covenant” which under the license of “love” abrogates the eternal Torah and its Covenant The message of the fathers’ hearts to us is the same as what they heard from G-d. That eternal voice is still resonating, and can be heard if our ears are tuned to it. Rabbi Altman, [who perished in the holocaust] taught that this tuning comes only if we turn our hearts toward G-d’s voice with the proper intention:
That is the meaning of the Talmudic saying in relation to the Scriptural verse: “And He said, when you will listen to the voice of the Eternal, of your G-d...” (Lev. 15:26, Berakhot 40a, Sukkah 46b). “When you will hear” is often in the Torah, also expressed here with the double words shamoa tishma which mean: If you with finely tuned hearing of the heart turn to listen to that ancient voice, you will hear it again renewed, but if you turn your heart from it you will not hear it any more.”(34) Truly, those who have started to hear this Voice, need to recognize it as speaking to their souls, and need to ask G-d to enable them to complete unencumbered with idols the journey home (Isa. 51:9)... Acting now on G-d’s recommendation in Malachi starts our training and instruction in the “exodus” process [from the grip of Esau] on an individual level (Isa. 8:16, 54:13). This is necessary so we can further repentance on a corporate level for the children of Ephraim and all Israel (Hos. 14:8-9). One of the Chanukah Haftorah readings paired with V’yishlach is Hos. 11:7-12:12. Here Gd’s mercy is to go out with strength for Ephraim and he shall return from the west, the occidental world, the stronghold of Yavan. The additional Haftorah reading is the book of Obadiah. Here Esau is “divested of his mountain, the empire of his claim, where his philosophy and culture transcend the human condition.”(35) Instead of demanding Israel change her allegiance and “convert” to his “liberated” philosophy, he eventually surrenders to the LIGHT of the United House of Israel and then is himself redeemed. On Chanukah, the portion V’yeshev [“And he dwelt”] Gen. 37:1-40:23 is read. It tells of Yosef’s life and hints that unlike Pharaoh’s butler, we are not to forget Yosef, but remember the reunification and redemption promised to the two families of Israel, the progeny of Ya’aqov and Yosef (Psalm 77:15). The Haftorah portion of Amos 2:6-3: reminds us that the prophetic warnings and instructions are given to “the whole family” of the children of Israel, not just Yehuda (Jer. 2:4, 33:24). The Haftorah reading before Chanukah alerts us to repent of the all-pervasive characteristic pride of Ephraim, of relying on our own resources and going our own ways (Hos. 12:13-15, 13:1-14:10). This was also thepervasive sin of Sodom; which allowed them to degenerate into sexual depravity and prevented them from hearing G-d. Interestingly this pride to listen to instruction inevitably causes people to end up in all manner of sexual immorality and perversity, and opens us up to the same liability... It also prevents us from hearing G-d, (Isa. 28, Ez. 16:49, Jer. 13:15). For this reason the Torah and Haftorah readings during the season of Chanukah, Numbers 6:22-7:17, Zech. 2:14-4:7, Mal. 1:1-2:7), testify to all who challenge with and hold on to other opinions, that the mandate to supervise ritual, teach and guide the people in truth, justice and peace is made
only with the tribe of Levi for all the tribes of Israel. Only the House of Aaron is to light the Menorah, the symbol of G-d’s presence. The Light that will bring the dispersed of Israel and all humanity back to G-d shines only from the Menorah, the symbol of Israel’s Eternal LIGHT.(36) (Isa. 2:3, Micah 4:2, Zech. 8:23). The illumination of the Torah’s light is hinted by the fact that the word light occurs 36 times in the Torah. This is the number of candles lit during Chanukah. It also happens to be the number of tractates in the Talmud, encompassing the Oral Torah’s instruction on halacha, on how to walk, i. e., on how to fulfill technically the commandments of the written Torah. Rabbi Weinberg points out that “the ark is the symbol of the written Torah, which came from beyond man,” and “the menorah is symbol of the Oral Torah, the hidden light which is within the hands of man to light.”(37) This Oral Torah grew stronger after Israel’s Light enabled the Maccabees to triumph over Greek suppression of that Torah. “Chanukah brought victory to Torah she’beal peh [the Oral Torah] and began the process of absorption and definition required to break out of galut.”(38) It has withstood all attacks upon it and guided Israel in the renewed observance of the commandments generation after generation.(39) It is indeed a legacy left to us by the sages of Israel to whom the Torah, written and Oral was entrusted. Yehuda survived over two millennia of darkness to follow because of its provisions. It is this keeping the mitzvoth according to the Oral Torah’s instructions that has kept Yehudah intact in exile. Today it shines its same light on the paths of the Torah’s commandments, statutes and judgments for all of Israel to walk accordingly, (Psalm 119:105, Prov. 6:23). It provided the light of inspiration for Israel with which to resist the seduction of Yavan and hatred of Edom. In fact, Rabbi Weinberg says; “Chanukah begins the process of rebuilding the whole, mending the schism which led to the galut and the loss of the kingdom, resolving the relationship of conflicting world views.”(40) Chanukah is the triumph of the Oral Torah, the Divinely prescribed medicine for the infection of our souls by the influence of Yavan and Edom. It provides us with the instruction on how to walk out of the galut (Deut. 10:12, Micah 6:8). Anthropologists have observed that when a people cease to keep their rituals they cease to be a people, often falling into decay, assimilation and oblivion. The time has come in our own days to reclaim the Torah-prescribed “rituals” of daily living according to the statutes of the written and Oral Torah. This is “the way of walking” commanded to Abraham and his seed for ever. This is the very “identity” we have abandoned. The time has come for all of us who hear this call to look earnestly to Abraham our father and keep the covenant as the “seed” of Abraham (Gen. 17:9, Isa. 51:1-2). Just identifying with Israel by name, i.e., “being” and not in “doing,” is still being under the influence of the spirit of Esau. The lights of Chanukah in a sense initiated therestoration process for the
kingdom of Israel, for they shine on the eternal path that both Yehudah and Ephraim can walk and agree on because G-d commands them (Amos 3:3, Deut. 5:33). Walking accordingly is the key to more mercy of the Covenant being extended to us (Deut. 7:12). The lights of Chanukah point to the future when Yosef and Yehuda will be completely reconciled and united. For this reason Ezekiel 37:15-22 is always read at Chanukah season: “...Thus says the L-RD G-D; behold I will take the stick [branch]of Yosef, which is in the hand of Ephraim and the tribes of Israel his companions and will put them and it together with the stick [branch] of Yehudah to form one stick [branch] and they shall be one in my hand...” Chanukah calls to us, the House of Yosef, the dispersed children of Ya’aqov, the people held captive in Galut Edom. It instructs us before we come home to Beth El, the House of G-d, we are to bury our idols of pride and separatist “better” ways [adopted from the replacement theology] of the gentiles. It tells us to “come clean” and remember the Rock that begat and formed us (Hos. 5:3, Deut. 32:18). It points us to seek David as our general to lead the progeny of young Ephraim to cleanse their ways by taking heed of the statutes of the Torah (Psalm 119:8-9). It inspires us to give thank-offering prayers with Yehuda for the deliverance of Israel in the days of the Maccabees and for the promised restoration to observance of His sanctifying commandments.(41) It points those who may be reading these pages, waking up to their Israelite identities, towrestle and struggle to be set free from the spirit of Esau rooted in their own minds; for the name Yisrael implies struggle (Gen. 32:28). (It points those who are not of Israel, either to join them or come under theNoachite laws which are delineated and supervised according to rabbinic authority). It shows us the example of the Hasmonaim whose commitment to battle was the commitment to the Oral Torah’s observance. Finally, it draws us into its final prophetic unfolding of the final deliverance from the final galut. This was foreshadowed by the 25th wilderness encampment of Israel called Hasmona, meaning fruitful (Num. 33:29). It portends to draw upon the sons of Zion, swelled by the fruitful sons Yosef/Ephraim(42) (Gen. 41:52, 48:16,19, 49:22). Chanukah wakes us up to the fact of Yosef’s crucial role not just in, but also deliverance from the final galut for all Israel. In the Talmud the sages basing their hopes on the Scriptures, predict that “Esau will fall only by the hands of Yosef’s descendants.”(43) Regathered and standing together with Yehuda and equipped with the Hasmonaim’s legacy of zeal for the Torah, they will make a stand against the sons of Yavan “and the kingdom shall be the L-RD’s.” In the Haftorah reading of Mikketz, (Zech 2:14-4:7), we read of the prophet Zechariah, one of the exiles who returned from Babylon. Writing about the year 520 BCE he rouses the discouraged exiles to new zeal to rebuild the Temple. He assures them of Divine assistance in their restoration and national rehabilitation.. G-d called to them
through the prophet: “...not by might or strength, but by my spirit says the L-rd of Hosts,” (Zech. 4:6).(44) Likewise he is also calling to us, latter day returnees from the Babylon of ideas and doctrines of Yavan’s intoxicating deceit, to the absolute truth of G-d’s revealed Torah to Israel. We are also to rely on His assistance to be set free from the vexing oppositions within and without that keep us from returning to the Torah’s instructions on how to walk with G-d. Zechariah tells us also of our role in the Redemption for all Israel. “For I have bent Yehudah for me, I have filled the bow with Ephraim and raised up my sons, O Zion, against thy sons, O Yavan, and made thee as the sword of a mighty man...” (Zech. 9:13). “The saviors will go up on Mt. Zion to judge the mount of Esau and the Kingdom will be the L-RD’s...” (Obadiah 1:21). “Then will I sprinkle clean water upon you and you shall be clean from all your uncleanness and from all your idols will I cleanse you. A new heart will I also give you, and take away the stony heart out of your flesh and I will give you a heart of flesh. And I will put My spirit into you and cause you to follow my statutes and you shall keep my judgments and do them. And you shall dwell in the land that I gave your fathers; and you shall be My people and I will be your G-d” (Ez. 36:25-29). “...And I will give them one heart and one way that they may fear me for ever...” (Jer. 32:39). “And it shall come to pass in the last days that the mountain of the L-RD’S House shall be established.... for out Zion shall go forth the Torah and the word of the L-RD from Jerusalem... O House of Ya’aqov, come ye, and let us walk in the light of the L-RD” (Isa. 2: 2-5). Chanukah’s earlier name was the Feast of Lights. This name denotes its ultimate spiritual significance. Though at this season we remember times of valor in the past and in times to come, the key factor that brings salvation and redemption to Israel are not its military victories over tyrants. Rather by lighting the lights of the Menorah we celebrate the supreme constituent of G-d’s presence that brings salvation to Israel. G-d has commanded Israel to build a sanctuary for that presence that He might dwell in our midst (Ex. 25:8). That presence, [Shekhina] was to dwell not only in the Temple but in each individual member of collective Israel. That sanctuary can be found again in the heart and soul [lamps] of each one called to hear the voice beckoning to return to G-d’s Covenant with the fathers of Israel, which was also made with us (!) (Deut 29:15) When we light the menorah at Chanukah, we ignite the flame of our souls with the Light that cannot be extinguished. It will quicken our souls with the heritage of Jacob. Those of us who are called to return to the Covenant of the LIGHT of Israel now, are pioneer returnees of the Northern House of Israel. As such, when we walk according to the mitzvoth, we kindle the spirits of our fellow humans by example. Our Israelite
soul’s light rekindled by returning to the Covenant will light the path for others to follow. This is why the light of the menorah is holy. It is not to be used for mundane purposes, but for seeing into the soul. When we ask G-d (with no reservations and conditions) to guide us into His truth, He will illuminate our consciences that we may truly see that truth where it is most relevant to us (Prov. 20:27). We can do this reconnecting to G-d, the Primordial LIGHT, with the searching of the “lamps” of our souls which motivates us to Torah-deeds as Abraham and Sarah’s children. The lamps thusly made and lighted are also the observance of the commandments, which bring out the deepest potential of the soul (Psalm 119:5, Prov. 6:23). Of this sanctified lamp Freema Gottlieb appropriately says: “The Lamp forged by the observance of the Mitzvoth [commandments] guides the search through the inner parts of the human being to the central ‘point’ where the Sanctuary is hidden in the Jerusalem of the heart.”(45) May the Guardian of Israel, who never slumbers and never sleeps, shine His light on your study of the Scriptures in your quest for understanding. May He show you where you need healing and cleansing in the sanctuary of your heart. May His spirit inspire you in your struggle with the deceit of Edom. May He guide and empower you in your own personal part in the Return of the whole house of Israel to wholeness. Write us about your needs and discoveries on that journey to freedom. Pray with us for the deliverance and redemption of all Israel. “Stronghold of Israel, arise to the help of Israel; deliver Yehuda and Israel, as Thou has promised. Our Redeemer, thou art the L-rd of hosts, the Holy One of Israel. Blessed art thou, O L-rd, who hast redeemed Israel.”
The most important lesson to learn for Israel, G-d’s firstborn, as well as for the rest of the nations, G-d’s other children, is in the very first two statements on Mt. Sinai: “I am G-d, your G-d, who took you out of the land of Egypt, out of the house of bondage. You shall have no other gods beside me.” (Ex.20: 2-3) These two commandments are perfect complements to each other. The first one is a statement; it tells who G-d is. Only by implication does it tell us to do something. As such it is a positive commandment. It implies that we are to listen
to, know and hold that truth as the main coordinate to orient us spiritually. The second one is a negative commandment; it prohibits something. It is the first one’s perfect complement, commanding us to NOT ADD other gods. The word translated here as "beside," is sometimes rendered "before." In either case, the meaning of the Hebrew phrase "Elokim achreim al-panai" in which this word is found, means that no other gods shall be put before His face, in His presence. In other words, G-d's exclusive station is not to be shared with anyone else. He does not share His Divine attribute, i.e. His glory with any other gods (Isa. 42:8. 49:26). The Sovereign Creator God of the Universe declares there are no other gods of any sort. To learn this quintessential lesson of not substituting or adding other gods to the G-d of Israel, was the end goal of the process of Redemption from Egypt: "I shall take you to Me for a people, and I shall be a God to you; and you shall know that I am the L-RD your G-d, who takes you out from under the burdens of Egypt." (Ex. 6:7) Moses later reiterated them in a single directive and underscored the formula that the Creator God who delivered them from Egypt and revealed himself at Mt Sinai is the only God that there is, and that Israel is his people with whom He has entered into a binding, non-cancellable, eternal Covenant: “You shall know this day and reflect in your heart, that it is the L-RD who is G-d in the heavens above and on the earth, there is none else.” & nbsp; (Deut. 4:39) "Ye have not eaten bread, neither have ye drunk wine or strong drink; that ye might know that I am the LORD your God..... Observe therefore the words of this covenant, and do them, that ye may make all that ye do to prosper....Ye are standing this day all of you before the LORD your God: your heads, your tribes, your elders, and your officers, even all the men of Israel, your little ones, your wives, and thy stranger that is in the midst of thy camp, from the hewer of thy wood unto the drawer of thy water; that thou shouldest enter into the covenant of the LORD thy God--and into His oath--which the LORD thy God maketh with thee this day; that He may establish thee this day unto Himself for a people, and that He may be unto thee a God, as He spoke unto thee, and as He swore unto thy fathers, to Abraham, to Isaac, and to Jacob. (Deut 29:5, 812) This stipulation of adhering to the singular G-d of Abraham, Isaac and Jacob, was the major tenet of the Covenant's promise to receive and stay in the land promised to Abraham, Isaac and Jacob, (Ex. 6:4, 8). Because we have not adhered to this Covenant of Life and Peace, we have been cast out of the Land
and sent into exile to learn this quintessential lesson of the singularity of God, and that Israel is His model nation with whom He has entered into a binding Covenant to teach the rest of the nations of world this vey same same lesson. In the first two commandments G-d’s original intention for mankind is laid out: to be directly aware and conscious of G-d's indivisible unity. However, the Israelites, being human, focused too much on the human Moses as a necessary intermediary. Instead of looking to and waiting on G-d directly, G-d’s priesthood/servant people fell prey to the idea of asubstitute intermediary, the Golden Calf. At the sin of the Golden Calf, Israel, the “chosen priesthood people of G-d” insisted on an intermediary between them and G-d. Like the nations around them, they made an addition to their belief in the G-d of Israel. This addition invited a host of other evils into their midst: the guiding and inspiring forces of spiritual evil. Like the idols of the nations, which represented other gods, the Golden Calf was not just a physical material object. It also possessed supernatural qualities of evil origins. Its “powers” came from the dark forces of shedim / demons. The teachings, doctrines and theologies, which accompany such idols, are empowered by convincing, lying spirits, e.g. I Kings 22:21-23, II Chron. 18:21-22. These powerful persuaders can easily seduce and delude with a counterfeit of G-d's guiding Spirit those who choose such devices and those who are not grounded, educated and focused in knowledge of the G-d of Israel. The severe consequences of the most grievous sin of the Golden Calf and its associated teachings caused that generation to wander in the wilderness for forty years till they all died out. In fact, the effects of this blatant and gross idolatry were so severe, that G-d in his mercy spread them out over Israel's entire subsequent history. They began Israel’s history of cyclical episodes of turning to the gods of the nations, bringing on themselves great national suffering and then returning to the G-d of Israel. That history, now over 3400 years long, is for the learning the quintessential lesson on this planet: “You shall have no other gods beside me.” The point of this lesson is repeated many times in the Prophets where the past and future sufferings of Israel are enumerated. At the conclusion of the persecutions, sicknesses, plagues, wars, captivities calamities and devastations, the lesson learned is always the same. Hosea, writing exclusively to the northern House of Israel, transmits G-d’s message to Israel then and for all time: “Yet I am the L-rd thy G-d from the land of Egypt, and thou shalt know no god but me: for there is no savior beside me,” (Hos. 13:4) Hosea repeats the essence of the first two commandments to the Ten Tribes, and gives an explanatory clause: “… for there is no savior beside me.” This is a specific enlightening point from G-d, for He knew the Ten Tribes would justify
their idolatry by the doctrine of an additional god, of whom they would think of as a "necessary intermediary" of G-d's grace. Ezekiel was sent as a watchman unto the northern House of Israel. Himself being a captive in Babylon, over a hundred years after the northern Tribes were taken into captivity, Ezekiel writes to the House of Israel, (Ez.1: 1, 2:4, 3:1, 4). He was commissioned to warn in the latter days the House of Israel, a stubborn, stiffnecked, people who don’t want to give up their idols, (Ez. 2:4, 3:11, 17). He told our forefathers then, and tells us now, their children, in a challenging take-it-orleave-it way, to repent of our idols. He refers to personal idols in our hearts, be they dear time-honored theological ones or ingrained, often unconscious psychological ones. He tells us that our lives depend on this repentance, (Ez. 3:18-22, 6:7-13). Further, he makes the cause and nature for survival clear. He describes G-d’s decree that those who sigh and cry at the abominations around them be set apart for protection from the harsh punishments and wakeup calls to come, (Ez. 9:4-6,9). “Ye shall fall by the sword; I will judge you in the border of Israel, and ye shall know that I am the L-rd.” (Ez.11:10). The cycle is the same familiar one; the lesson is the same. Even Jethro, who according to Jewish tradition, has been around the block with several gods and their religions, had to admit in the end: "Now I know that the L-rd is greater than all the gods." (Ex. 18:11) “Look and hear me, O L-rd, my G-d! Lighten my eyes, lest I sleep the sleep of death,” (Psalm 13:4). When David wrote these lines of song about “the sleep of death,” he was not necessarily referring to physical death. This sleep of death, is the “sleep” of not being conscious of G-d as his people ought to be, of not being connected to Him but being cut offsoul communication-wise as his people. Moses warned us on the plains of Moab of the effects of idolatry: "But if your heart will stray and you will not listen, and you are led astray, and you prostrate yourself to strange gods, and serve them, I tell you today that you will surely be lost..." "I call heaven and earth to bear witness against you; I have placed life and death before you, blessing and a curse..." (Deut. 30:17-19, ArtScroll) The stubborn clinging of our fathers to their idols had brought G-d's curse on us: "My Spirit will reject you," (Lev. 26:30), and we have become lo ammi / not my people; we lost our identities as tribes of Israel, and our names were erased from our consciousness under heaven (Hos. 1:9, Deut. 29:19). G-d through
Hosea impresses upon our conscious mind what happened to us, the Northern House of Israel: “When Ephraim spoke, there was trembling; he exalted himself in Israel, but when he became guilty through the Baal, he died, (Hos.13:1). This “sleep of death” is clearly evident in the allegory of the whole house of Israel coming out of their graves when G-d’s animating, enlivening and enlightening Ruach / Spirit, blows upon them from the four directions of the compass: “Behold O my people, I will open your graves and cause you to come out of your graves and bring you into the land of Israel. And you shall know that I am the LORD when I have opened your graves, O my people, and have brought you up out of your graves, and I shall put my spirit in you and you shall live and I shall place you in your own land.” (Ez. 37:12-13) This resurrection from spiritual death is to begin after “the appointed time of their sentence is finished,” (Isa. 40:2). They are to be “ransomed” from the power of the grave, not by an additional savior, but by the G-d of Israel Himself, (Hos.13: 14). This awakening teaches the quintessential lesson to Israel, that it is the G-d of Israel that is the L-rd and Savior. This lesson is mentioned many times all throughout the Prophets. It was the lesson to be learned in the Torah, and it is the lesson implied at in the very first “utterance” of the Ten Commandments. It is the lesson to be acknowledged and thanked for as we awake and learn what specific words the Prophets prescribe for us to notice upon our awakening. "I am the L-rd and there is none else, there is none else, there is no god beside me; I girded thee, though thou has not known me. That they may know from the rising of the sun and from the west, that there is none beside me. I am the L-rd and there is none else. (Isa. 45:5-6) It has always been Israel’s great mistake to periodically suppose that there were additional gods to be acknowledged besides the G-d of Israel. In fact, it was Elijah’s call andchallenge to Israel: How long will you hold between two opinions? (I Kings 18:21). The opinions here are the mix of partially holding on to the G-d of Israel, and ALSO holding on to the Baal, the god of the nations. David also addresses the issue of "foreign gods" as he leads all of Israel through his prophetic Psalms. He is exhorting the people of Joseph to do the most important repentance and acknowledgment today. Through the prophetic Psalm 81 he is recounting past failures and points out the quintessential lesson for the people of Joseph to learn today. It is no accident that the people of Israel as a whole, are affectionately referred to as Joseph in Psalm 81:5. Just as Joseph was beloved by his father Yaakov, with that appellation, G-d expresses his love for all
Israel in a similar way. However, besides this poetic device, we are to note that Psalm 81 follows several Psalms, which directly address the northern House of Israel, (77, 78, 80). The hint here is that the admonishments and warnings, though applicable to all of Israel, are expressly tailored for the northern House of Israel, Ephraim. If we acknowledge and heed their tenets, especially the one about strange gods, they will serve to unify the people of Joseph, who are splintered into factions and fight among themselves about the theologies of strange additional gods. We need to [literally] live by the adage: "Only prayer, Torah and repentance will unify the Tribes of Israel." The descendants of Joseph in the last days are reminded with a strong warning about the quintessential lesson of Israel: “Hear my people and I will testify against thee, Israel, if thou wilt hearken unto me: there shall be no strange god among thee, nor shalt thou worship any foreign deity. I am the L-RD thy G-d who brought thee out of the land of Mitzrayim/ Egypt." (Psalm 81:9-11) Isaiah speaks to us, to the people who were to live at the extremities and isles of the earth in the latter days; he identifies us by the relevant issue we are to discuss in our gatherings: “Assemble and come, draw near together, ye that are escaped out of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save. Tell ye and bring them near, ye let them take counsel together: who hath declared this from ancient time? Who hath told it from that time? Have not I the L-rd? And there is no G-d else besides me, a just G-d and a Savior, there is none beside me. Look unto me and be ye saved, all the ends of the earth, for I am G-d and there is no one else." (Isa. 45:20-22) The issue is clear, the message is clear, the target of the lesson is clear, the lesson is clear. In the latter days we, the returnees of the Ten Tribes from the congregation of the dead, are to consider and research it, (Jer. 23:20, 30:24). We all have to come out of the “Babylon [confusion] of gods” of the nations and return to the G-d of our fathers, (Isa. 48:20). This lesson was prophesied to be especially relevant and brought to our minds by the prophets who wrote to us, the children's children living in the latter days: “And the L-rd shall scatter you among the nations.... And there you shall serve other gods... but if from there thou shalt seek the L-rd thy G-d, thou shalt find him, if thou seek him with all thy heart and all your soul. When thou art in distress, and all these things come upon you, in the latter days, if thou turn to the
L-rd thy G-d, and art obedient to His voice; (for the L-rd thy G-d is a merciful Gd;) he will not forsake thee, nor will he destroy thee, nor forget the Covenant of thy fathers which he swore to them.” (Deut . 4:27-31) We the people of Joseph and his companions, who comprise the "unfaithful wife," will learn the same lesson we shold have learned when we left Egypt. after our sentence of exile is served, we are prophesied to reaccept that Covenant again. We will have to live up again to its special provision of not having other gods, and not applying the names and powers of other gods to the G-d of Abraham, Isaac, and Jacob. Their names will not remembered any more. "And it shall be at that day saith the L-RD, that you shall call me Ishi /my husband, and shall call me no more Baali/my master, for I will take away the names of Baalim out her mouth, and they shall no more be remembered by their name.... and I will betroth thee unto me for ever; yeah I will betroth thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies, and I will even betroth the unto me in faithfulness, and thou shall know that I am the L-RD." (Hos. 2:16-17, 19-20). Like our mother Rachel did, who had come from the idolatrous house of Laban, we too have to bury the local gods of the nations that we are holding on to and by whom we have been held spiritually captive. Indeed like Rachel was, we also have been born into the religions of other gods. We have to learn the lesson that there are no compromises with, and no additions or intermediaries to the G-d of Abraham, Isaac and Jacob. The quintessential lesson is: “there are no other gods and saviors besides Him.” Our fathers are reaching out to us, because G-d loved our fathers, (Deut. 4:37). In the latter days, Yaakov is leading again his household to Beit El, the House of G-d. He admonishes us: “put away the strange gods that are among you and be clean and change your garments. He tells us to get rid of the gods and saviors of the gentiles that we have adopted and added to the G-d of Israel, and to “come clean,” become purified and uncontaminated, i.e. do collective and individual repentance as we come close to G-d. The time will come for many, and is upon us even now, when “Ephraim shall say: What have I to do any more with idols?” (Hos.14:9). After our graduation day, after the hard quintessential lesson will have been learned by G-d’s witness and servant people Israel, then the rest of the nations will see that G-d has taught His firstborn, as He promised: “You are my witnesses, saith the L-rd, and my servant whom I have chosen; that you may know and believe me,
and understand that I am he, before me there was no G-d formed, neither shall there be after me. I, even I am the L-rd, and beside me there is no Savior.” (Isa. 43:10-12, 44:8, 45:21) Then the rest of the nations will fall in line, and send their representatives to Jerusalem to worship, (Isa. 2:2-3). When the great quintessential lesson will have been learned by most, the Golden Age of the world, the Great Shabbat will dawn: "The earth will be full of the knowledge of G-d like the waters cover the seas." (Isa. 11:9) “And it is said: The L-RD shall be king over all the earth; on that day the L-RD shall be one and his name one.” (Zech. 14:9) “...We hope therefore, L-rd our G-d, soon to behold thy majestic glory, when the abominations shall be removed from the earth and the false gods exterminated; when the world shall be perfected under the reign of the Almighty, and all mankind will call upon thy name, and all the wicked of the earth will be turned to thee. May all the inhabitants of the earth realize and know that to thee every knee must bend, every tongue must vow allegiance. May they bend the knee and prostrate themselves before thee, L-rd our G-d, and give honor to thy glorious name; may they all accept the yoke of thy kingdom, and do thou reign over them speedily for ever and ever. For the kingdom is thine, and to all eternity thou wilt reign in glory, as it is written in thy Torah: “The L-rd shall be King for ever and ever.” And it is said: “The L-rd shall be King over all the earth; on that day the L-rd shall be One, and his name One.” — From the Aleynu Prayer Suggestion: If you doubt the points above about the indivisibility of G-d, and the "quintessential lesson" for all Israel to learn, ask the G-d of Abraham, Isaac, and Jacob to reveal to you where you need to be on this issue. Let us know the answer.
“And I will betroth thee unto me for ever; yea and I will betroth thee to me in righteousness and in judgment and in loyal love and in mercies. And I will betroth
thee to me in faithfulness, and thou shalt know the L-rd.” — Hos. 2:21-22 Throughout the Torah, the Writings and the Prophets, we encounter terms and metaphors relating to marriage and its vicissitudes. All of them relate to the intimate relationship God has made with Israel in the Covenant. Israel was to become G-d's "my people," and for Israel, God was to become "my God." Speaking through Jeremiah, God explicitly tells Israel: “I married you...” and charges that she has turned away from her God, and her husband. (Jer 3:14, 20.) Jeremiah citing the northern house of Israel’s adulterous example, warned Judah, the southern house, to repent and return to Him. He warned Judah of how the former was given a “bill [certificate] of divorcement”/ and was "put away" , - , , ; , -, - . "And I saw, when, forasmuch as backsliding Israel had committed adultery, I had put her away and given her a bill of divorcement, that yet treacherous Judah her sister feared not; but she also went and played the harlot;" ― (Jer. 3:8 JPS) This action was in accordance with the Torah's laws regulating marriages. If the promise of faithfulness to the marriage covenant and its holy clean life, i.e. cleanness, was broken, the wife was to be sent away with divorce papers. , ; , -, . When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house, ― (Deut. 24:1 JPS) The Hebrew term ervat [from ervah] / in Deut. 24:1 is often mistranslated as uncleanness in the KJV. The NIV translates it a bit more accurately: "something indecent." Strictly speaking, it does not meanunclean. The word for that is tamei / as in Lev. 5:2. Ervah implies "an inappropriate exposure of one’s nakedness to another, other than to whom one is married.” It implies invitation to intimacy and union. Because the exposure’s inappropriate context, such exposure is viewed as “indecent.”
We read in the Torah how Moses reiterates to the new generation entering the Land the terms of the Sinai Covenant (Deut. 26:16-19). He tells all Israel that with their acceptance, they need to hear / listen and take heed for "... this day thou art become a people unto the LORD thy God." (Deut. 27:9). This was God's original purpose for their existence that He intended them to be "a holy people of God," (Ex. 19:4-8). To remain so, they were not even to inquire after the gods of the gentiles, lest the Land spew them out, and they would be cut off from the G-d of their people, (Deut. 12:30, 28:58-59, 63-64, Lev.18: 24-30, 20:22). Staying with the metaphor of "marriage" to describe the intimate relationship between himself and Israel, God uses related words, e.g. "adultery" and "divorce" to describe the breakdown of that holy relationship should Israel go after other gods. For this reason the Covenant has its builtin divorce clauses. They warn that if Israel reneges on her promises to be faithful, she will be automatically cast out of the Land to be with her lovers, the nations, (Deut. 28:63-64, Jer. 11:8, Hos. 8:9, Ez. 16:33,36, 23:5,9). In the ensuing exile to such a breach of the "marriage" Covenant, she will have to stay identified with the nations she wanted to imitate and there eat her words. If she went after other gods, she was to be cut off, separated, i.e. divorced, "I had sent her away with a decree [bill] of divorce," (Jer.3:8). This was to be her sentence and fate in order that she may learn the quintessential lesson.. Like women who divorce and change their names, likewise God has not allowed the "departing" wife to carry the name Isra-EL, "one who prevails with God." Their names were to be revoked from their identities and usage according to the provisions of the Covenant to which they agreed, (Deut. 27:15, 26, 29:9-15). They were not to be known as "God's holy people" any more till their "sentence" was all served out "in the latter days" and their rehabilitation has begun. How do we know this to be true? Those prophesied days are here, for we are beginning to have our ears and eyes opened to begin to understand this judgment's whys and wherefores, (Jer. 30:24). It is essential that we know these facts about our sordid history in order to regain our forgotten identity as "the people of God." We read in the book of Hosea, who by marrying a harlot in real life was to act out the role of God in his marriage to the northern house of Israel, also known as Ephraim in Biblical writings. Hosea's children from this union were to be named "prophetically," to depict Ephraim's sentence. Because of their refusal to repent of their idolatries, they were not to receive any mercy like Judah was to have: "And He said unto him: 'Call her name Lo-ruhamah [Not having received mercy]; for I will no more have compassion upon the house of Israel, that I should in any wise pardon them.'" ― (Hos.1:6) "Then said G-d, call his name LoAmmi, [Not my people] for ye are not my people, and I will not be your G-d." ― (Hos. 1:9)
The Talmud correctly remarks that our membership in the legal body of Israel was suspended; and "legally speaking," we are considered by Jews the same as "gentiles" (Yebamot 17). Our spiritual connection to our true identity, being the people of G-d, was to be hidden from our consciousness for a long time. God has considered destroying Israel all together and thus blotting out our names more than once, since the penalty for idolatry was death: "Let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.' ; ― (Deut. 9:14) "I thought I would make an end of them, I would make their memory cease from among men;" ― (Deut.32:26) True, many of the offenders died in the Assyrian invasion of the northern house of Israel. They received the physical death penalty then and there. It was all part of the whole house being moved into "spiritual graves." For the survivor's of God's wrath then, that death penalty was commuted into "spiritual death." The metaphor for that was the Valley of Dry Bones, where we have been been as "very dry bones." Yes, very dry, for 2700 years(!) we have not had the lifenourishing moisture of God's Water of Life spiritually nourishing us. "...the LORD will not be willing to pardon him, but then the anger of the LORD and His jealousy shall be kindled against that man, and all the curse that is written in this book shall lie upon him, and the LORD shall blot out his name from under heaven;... and the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that is written in this book of the law." ― (Deut. 29:20) The Hebrew root for the term “divorcement” / kiriytut means cut off. Being cut off was synonymous with death, not necessarily physical death in all cases, but spiritual death, death of the relationship. Although among humans the penalty for adultery was death, the penalty on Israel could not be a final physical death, since the Covenant was an eternal agreement, in which God promised to regather His errant wives after they have learned their lessons. "1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee, 2 and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; 3 that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee. 4 If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee. 5 And the LORD thy God
will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers. 6 And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live. 7 And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, that persecuted thee. 8 And thou shalt return and hearken to the voice of the LORD, and do all His commandments which I command thee this day. 9 And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers; 10 if thou shalt hearken to the voice of the LORD thy God, to keep His commandments and His statutes which are written in this book of the law; if thou turn unto the LORD thy God with all thy heart, and with all thy soul." ―(Deut.30:1-10) That is why in Ezekiel 37 her return is like a resurrection from the dead. Israel was temporarily sent away from G-d’s land, and was cut off from the benefits of the Covenant in the Land, (Isa. 54: 6, Jer. 7:15, Hos. 9:17). She wanted to be like the nations, and she received her heart’s unclean desire, (Psalm 81:11-12). This is clearly stated in the opening verses of Hosea 1:6,8-9, where she is called, “not having obtained mercy...and not my people...” and is told: “I will not be your Gd.” Instead she was to have the gods of her choice, the same as of the nations she wanted to imitate: "The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone." "And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone." ― (Deut. 28:36, 64) "...lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go to serve the gods of those nations; lest there should be among you a root that beareth gall and wormwood;" ― (Deut. 29:17) Ezekiel, also uses the metaphor of unfaithful wives, and calls the Northern Kingdom Samaria, Ahola. Ahola is a derivative of ohel, i.e. dwelling / tent. Instead of being a tent for the Presence of G-d, the Northern House was to bear the sins of her idols she bonded to. The Creator God has allowed this free choice for Israel so that in time she may learn the quintessential lesson for all Israel: “and you shall know that I am the L-RD,” (Ezekiel 23:49). Hosea cannot make it any clearer: “Thou shalt know no god but me, for there is no savior beside me” (Hos. 13:4). Though Israel, the desolate wife was forsaken, the
birthright blessings still went with her, for they were unconditional, (I Chron.5:1). She has far more children than Yehudah, and is dwelling in a large tent of spacious great lands of power with rich resources she inherited for her progeny, (Gen 49:22-26, Deut.33:13-17, Isa. 54:2-3). She is prophetically told that though she was put away, God is still her true husband, and will call her back to the Covenant after a little while, (only some 2700 years), and all her children shall be taught of the L-RD, (Hos 2:2, Isa. 54: 5-7,13). They will be taught the Torah, not the ways of “the imagination of their heart," e.g. their packages of hermeneutics and doctrines which form the patterns of their spiritual exile and grave, (Jer. 13:10-11). G-d makes a point of this, since the House of Israel cannot see straight, and is confusing the G-d of Israel with her adopted savior that she added to and amalgamated with the G-d of Israel. She has a valid-sounding excuse: “My G-d we know thee,” (Hos. 8:2). However, G-d says: "Set the horn to thy mouth. As a vulture he cometh against the house of the LORD; because they have transgressed My covenant, and trespassed against My Torah." ― (Hos. 8:1) G-d decreed that she will have to be the way she wants to be, imitating her lovers... the nations, (Hos. 2:13). After a long period of this estrangement, she is prophesied to come to her senses and ask for the forgiveness of her husband and return to Him and reaccept the Covenant: "And I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness, and in justice, and in loving kindness, and in compassion. And I will betroth thee unto Me in faithfulness; andthou shalt know the LORD. ― (Hos. 2:21-22) G-d Asks: “Where is your bill of divorcement?” ― (Isa. 50:1). She is asked this because she does not have it, for she contemptuously cast the Torah away which has these provisions in it. In effect she is saying:“What is this Torah to me? "Though I write for him never so many things of My Law, they are accounted as a strange thing." ― (Hos..8: 12) "Therefore as the tongue of fire devoureth the stubble, and as the chaff is consumed in the flame, so their root shall be as rottenness, and their blossom shall go up as dust; because they have rejected the law of the LORD of hosts, and contemned the word of the Holy One of Israel. ― (Isa. 5: 24) She has forgotten the Torah of God (Hos. 4:6). She does not understand that the Covenant is also the bill of divorcement, for it contains the clauses for divorce and for being cut off from G-d, resulting in spiritual death, (Jer. 8-11, Deut. 2830). She is “joined,” i.e. Heb. / wedded to idols, (Hos. 4:17). From all the references to another god and “savior” in the book of Hosea, it is quite easy to figure out who their savior is to whom Ephraim is “wedded” and takes pride in. The Northern House of Israel, the people of Ephraim / Joseph, are called to come
out of this Babylonian [confusing] relationship, and return to the paths of old, (Isa. 42:15, Jer. 6:16, 18:15). Israel, who is dwelling and waiting for the Torah in the isles in the latter days, (Deut. 29:4, 22, Isa. 42:4, 10), is called to “hear” / shema, for they are spiritually deaf (Isa. 30:9, 41:26, 42:18, 43:8). They are called to hear G-d’s wake-up call to their identity. Knowing this sacred identity is most important in the wake-up process. Once one knows his identity, one starts to become "self-conscious," conscious of the true "self" as a child of God. They are also called to hear "the Shema," that there is no other G-d besides the Holy One of Israel: "Yet I am the LORD thy God from the land of Egypt; and thou knowest no God but Me, and beside Me there is no savior." ; ― ( Hos. 13:4) He is the One who is waking them up at the present. They are called to hear that G-d’s firstborn people were not to be split in their consciousness and be joined to other gods, but are to be "one as He is one." They are also called to repentance: “Turn, O backsliding children, saith the L-rd, for I am married to you,“ (Jer. 3:14). We are among the early returnees from the exile of the Ten Tribes at the end of days. One of our tasks on behalf of all of the House of Joseph, is to ask for the old paths, which we have not known, and G-d promises to lead us therein (Isa. 42:16). The implication for the returning tribes today is to note that we, the unfaithful wife, are to return to faithfulness to that contract, i.e. Covenant, as G-d communicates that directive to us on our individual and collective homeward journeys. This eventual reacceptance of the Torah was prophesied for the whole house of Israel, for both the northern House of Israel, and the southern House of Judah, when both houses will reaffirm and reaccept the Marriage Covenant of Israel. Hosea wrote of this grand reunion. Israel’s particular return to the Marriage Covenant as G-d’s chosen, i.e. "betrothed," is explicitly prophesied: “And it shall be in that day, saith the L-RD, that you shall call me Ishi, [my husband], and shalt no more call me Baali [my master], ― (Hos.2: 7, 20). Ephraim will no longer regard the G-d of Israel as that “harsh, God of the Old Testament Law," and make an idolatry of the "god of grace.” Rather they shall realize G-d’s kind “grace” and loving kindness always has been there for them, spelled out in the "blessings" provisions of the Covenant and the promises of deliverance from the corrective crucible of exile, (Ez. 22:15). They will surely reciprocate in kind to G-d’s “kind and friendly” message to them, (Hos.2: 14). This time thesplit between the two houses will be healed. They shall be united with each other to be united to their husband, the Eternal G-d of Israel: "Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant
that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith the LORD. But this is the covenant that I will make with the house of Israel after those days, saith the LORD, I will put My law [Torah] in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; ; ― (Jer. 31:30-33) It is important to note here, that there is no superseding of the original, so-called "Old Covenant here," as taught in the packages of mixed truths, lies and errors of doctrinal hermeneutics. Yes, this is the "same old" Covenant that Israel accepted at Mt. Sinai and again between Mts. Ebal and Gerizim. Before that grand formal event, this reacceptance of the Covenant, the ketuba / marriage contract is especially relevant to the early individual returnees of the people of Joseph now. Moses pointed out to us that the Covenant was made with all of Israel, even with those of future generations, who were not [visibly] present at Mt. Sinai (Deut. 29:15). Yet in a way, we were all there, because we are all parts of the "one soul" of Israel which was there. All Israelites, be they of whatever tribe, whether known to themselves or not, are part of that one soul, one heart. As such, to recover our identity as members of the "spiritually cut off" House of (northern) Israel, we will have to consider the reacceptance of the marriage contract /Covenant of the Torah, by which we ALL had promised to faithfully abide. To recover our identities as "Israel, the people of God," it is not enough to just learn about our roots in history and the Bible. Yes, that is a necessary beginning. To have our forfeited and lost identities restored, it is also necessary to return to the Covenant itself. Therefore for us, the early resurrectees at the end of the age, our "journey homeward" is one of incrementally "espousing" more and more of the tenets of the Covenant into our lives, hearts and souls. This cannot be done all at once after 2700 years of gross ignorance and misconceptions about Israel, her God and her covenant with God. It is a process, one of learning, unlearning and doing / living according to the instruction we have been given in the Torah of God. We are given the marriage metaphor to understand the relationship between G-d and His betrothed. It is replete with great mysteries. Yet, they will begin to unfold for us when we understand it as an "everlasting Covenant" and begin to conform to it, (Ez. 16;60, 37:26). The Mishkan’s innermost chamber, the Holy of Holies housed the Ark of the Covenant." This is where the Torah, i.e. the Ketuba, the written marriage contract between G-d and his people Israel was kept. It layed out the specifics of This is why the Holy of holies was sometimes referred to by mystics as "The Bridal Chamber." The cover of the Ark of the Covenant had two winged figures on it, one with a male face and the other with a female
face on it. There are many guesses with many good possibilities as to what spiritual principles and relationships they symbolized. The Zohar explains that the mystical meaning of the two winged figures reaching out for each other on the cover of the Ark symbolized the relationship between the God of Israel and the children of Israel. The latter was understood to be standing for the Shekhinah, the soul of Israel, symbolizing all of Israel. For this reason mystical prayers of Judah plead for the eventual reunification of the exiled Shekhinah with the God of Israel. Knowing our identity is only the beginning of our resurrection from the dead. We are also to seek healing and purification that the Shekhinah may indwell and "ensoul" us, (Hos. 6:1-2) If this "ensoulment" does not happen, "Our hope is lost." (Ez. 37:11). Where are we and what are we to do? If we ask G-d, the Healer of Israel, He will surely tell us, individually and collectively. Our merciful and gracious God will speak kindly to our split hearts, and heal our backsliding, (Hos. 2:24, 10:2, 14:4). He will guide us with His eye, (Psalm 32:8). This judgment of "three days" against us started with the Assyrian invasion and captivity and is to end just before the end of the age whether we are willing or not willing to be return to our forgotten heritages of the Torah and within the Torah. It is our choice as to how harsh the conditions will be that will force us to return to our God and His Covenant. God through the Prophets tells us what to say and what to do. We need to tell ourselves and each other these words: "'Come, and let us return unto the LORD; for He hath torn, and He will heal us, He hath smitten, and He will bind us up. After two days will He revive us, on the third day He will raise us up, that we may live in His presence. ― Hos. 6:1-2
A voice was heard upon the high places, weeping and supplications of the children of Israel: for they have perverted their way and they have forgotten the L-rd their G-d. Return Ye backsliding children and I will heal your backslidings. Behold we come unto thee; for thou art the L-rd our G-d.” — Jer. 3:20-22
"It is time to seek the LORD!" ― Hos.10:12
“Lighten my eyes, lest I sleep the sleep of death.” — Psalm 13:4 ”Restore us our Father to thy Torah; draw us near our King, to thy service; cause us to return to thee in perfect repentance. Blessed are thou, O L-rd, who art pleased with repentance”
— Amidah Prayer We are blessed to be living in the beginning of the regathering of the Tribes of Jacob, in the teshuvah (return/ repentance) movement of our times. At this time, the early contingent of the pioneers of this movement is being called out of their exile in the spiritual wilderness of the nations (Hos.1:6, 8:1, 9:3 & 17). They are journeying homeward to Torah-faith, “one from a city, two from a family,” (Jer. 3:15; Isa. 10:20-23). Interestingly, they are coming from both Yehudah and Ephraim. They are repeating the pattern of the two reconnaissance men who returned with an encouraging report about God’s promises to the whole nation of Israel (Num. 13:5-16, 14:7-9; Jer.33: 7). They seem to be a very small lot, who will be followed later by the great many of regathered Israel. Yached Levavenu is calling attention to the Prophets’ summoning us to prepare for what we must do in anticipation of this regathering. This article and this website is an effort to marshal that preparation that the pioneer contingent from the returning Lost Ten tribes can do today. It is calling the early contingent of the returning Ten Tribes, particularly those who wish to reassume not just the name of historical Israel, but also the identity of the more-in depth designation of servants of G-d, by which Israel was to be known among the family of man, (Ex. 4:22). For those, it is of utmost importance to return to the Torah, for whoever does not observe the mitzvoth / commandments of the Torah, cannot be in the service of G-d. The Psalms and the Prophets are replete with calling Israel to return to the Torah. Among these is Psalm 78, written to the children of Ephraim in the last days. It is connected to the dark sayings of old, the secrets G-d has told us in ancient days which we were to understand only at the proper time. They remained dark, unsolved riddles, because they were not to be understood till our days. G-d has reserved them unto Himself to reveal their meaning to their target population at the appointed time. We, who comprise the first contingent to be awakened from
the “spiritually dead” are among the pioneers of that target population, the awakening House of Israel. We are beginning to be enlightened to our identity in history and in the closed prophecies of old: “Give ear O my people to my Torah, incline your ears to the words of my mouth. I will open my mouth in a parable, I will utter riddles / dark sayings: concerning ancient times, of that which we have heard and known, and our fathers have told us. We will not hide them from the children, relating to the latter generation, the praises of the L-rd, and His strength, and His wonderful works that He has done.” (Psalm 78:1-4) Of these mysteries it is written: “The secret things belong unto the L-rd our G-d, but those things which are revealed belong to us and our children for ever, that we may do all the words of this Torah.”(Deut 29:29). This saying comes after Moses has reiterated the Covenant, after the section of blessings and curses upon Israel, and before he prophesies of the return of those who will have left the Torah, (Deut. 30). Moses tells us that the Covenant was made with all of Israel, whether they were physically present or not. Because Israel is of one soul, the implication for us is that we, (the then-spoken-about future latter generation), are beginning to remember what has been written in our souls at Mt. Sinai. We are beginning to remember that we have agreed to live according to G-d’s Torah, (Deut. 29:15, Ex. 24:7). Because we did not listen to G-d’s instructions to live by his Torah, we were separated unto the evil of the curses in the Covenant. We were cast out of the Land of Promise and our names were blotted out from history, (Deut. 29:20-28). Yet, as G-d's servant people in the learning of the quintessential lesson throughout history, we are His witnesses of the veracity of G-d's prophetic words. Of His words in the early prophecies in the Torah and thelatter prophecies in the books of the Prophets, we will say: "It is true!" (Isa. 42: 9-10). The duration of the curse we brought upon ourselves is beginning to be finished, and we are now finding ourselves studying our identity of old, as the People of the Covenant / Brit Am, (Isa. 40:2, 42:9, Jer. 30:24). We are finding our identity in the prophesied “ dark sayings of old:” “...and thou shalt call them to mind among the nations whither the L-rd thy G-d has driven thee,” (Deut. 30:1). These secrets are revealed to us now and “belong to us that we may do all the words of this Torah.” The Torah is the same and the lesson is the same. We have been exiled that we may learn the lesson of our Covenant at Mt. Sinai, (Deut. 29:18), and that we may not remain the same, i.e. stiff-necked, not willing to hear the Torah and holding on to the gods of the gentiles, (Ex. 34:9, Deut. 9:6, 9;13,31:27, 31:20, 29). At the time of our awakening we are to remember that we
contemptuously cast away the Torah: “… they have cast away the Torah of the Lrd of hosts and despised the word of the Holy One of Israel," "I have written to him great things of my Torah, but they were counted as a strange thing.” (Isa. 5: 24. 30:9, Hos. 8:3,12). David also prophesied of the time to come, when G-d will not keep silence any more and shall intervene in a very visible manner in the affairs of men: “Offer to G-d a thanksgiving and pay thy vows to the Most High, and call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me” (Psalm 50:6-15). Gd is looking forward to the time when we will pay our vows. He also tells us that to be heard for deliverance in times of trouble, one must have paid his vows. G-d is calling us to return to our vows that we made at Mt. Sinai. But how are we to pay our vows, and what vows are we to pay? For prodigal Ephraim, there is only one answer. It is to be true again to the Covenant of the One G-d of Israel, with whom we contracted / vowed at Mt. Sinai. It yet remains for us to live up to the name Isra-El, the people called by His Name (Isa. 43:7). We cannot have our names restored, without being put on the path for the eventual restoration of the rest of our being to obedience to the Torah. This is a major part of Elijah’s message to us in the last days. It is also Malachi’s last instruction to the entire house of Israel: “Remember ye the Torah of Moses my servant, which I have commanded unto him in Horeb for all Israel, with the statutes and judgments,” (Mal. 3:22). We are to remember, because we have cast away (Ps. 78:10, 37, 69, 81;9), and forgotten the Torah. Because of throwing away that foundation of our service, we had our function as servants and priests suspended: “My people are destroyed for lack of knowledge. Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the Torah of thy G-d, I will also forget thy children." (Hos. 4:6)
Jeremiah says that we shall turn to the Torah when we return to the Land, (Jer. 314-16). This prophecy when compared to Moses’ prophecy of Deut. 30:1-3, probably refers to the masses which shall return in such a manner when the great repentance movements shall sweep our nations. Alternately, or in addition, it may refer to the point many rabbis make that one cannot truly keep [all] the commandments till he returns to the Land. Eventually we shall not only be on site connected with many of the commandments, but also shall receive “a new heart,” for a deeper devotion, (Deut. 30:6, Jer. 24:7). However, it remains for us now, the first contingent of returnees from the Lost Ten Tribes of the House of Israel who are still in the lands of our spiritual exile, to begin to fulfill the prophecy written to us by Moses: “.....and shalt return unto the L-rd thy G-d, and shalt obey his voice according to all that I commanded thee this day, thou and thy children, with all thine heart and all thine soul. Then the L-rd thy G–d will turn thy captivity and have
compassion upon thee, and will return and gather thee from all the nations whither the L-rd thy G-d has scattered thee.” (Deut. 30:3) This would indicate that this initial repentance movement is even necessary to 'kick start" the greater return. Solomon prayed for us, giving us wise advice: "If they return to thee with all their heart and all their soul in the land of their captivity.... then hear thou from the heavens, even from thy dwelling place their prayers and supplications ,and maintaintheir cause [right], and forgive thy people who have sinned against thee..." (II Chron 6:38) We can see that first we are to begin to return to the Torah, and then we will be regathered. The expediency of this great regathering depends on those who are called to return first. There is always a small group of faithful, sometimes called a “remnant,” in whose heart is the response to G-d’s call to righteousness, (Isa. 8:16-17, 66:5). They are called “sanctuaries” among whom the Torah is sealed; they wait upon the L-rd, who looks for them and is expecting them to respond when He is calling them, (Isa. 8:14-18). For the last 2700 years we of the Ten Tribes have been in prisons of spiritual darkness. Isaiah prophesies that the “people of the isles” were to be “hidden in prison houses,” i.e. mindsets that keep them imprisoned where “none says, be restored, / be brought back.” (Isa. 42:7, 22). The proscribed period of “spiritual” captivity was an extension of the sentence we served starting with our prisoner-of-war captivity by the Assyrians and extended for the next 2700 years over our history of spreading into the Western regions (extremities, islands and coasts) of the world. Till our awakening today, none called for true repentance because no one knew of what we were to repent and to what we were to return. Now, for some the "appointed time," the sentence" of our spiritual captivity is up, and we are touched by the new wave of spiritual awakening that G-d has sent into the world. (Isa. 40:2). We are awakening to the fact that the veracity and the profound significance of the Torah is written deeply in the core of our souls, written there at the time we took our vows at Mt. Sinai (Deut. 29:18), to live accordingly: "But the Word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." (Deut. 30:14) Now, by G-d's mercies, our ears are being opened, the veils from our spiritual eyes are being removed. Moses and the prophets of old are speaking to us the words they wrote to us, to be read and understood now. They are calling us to
return to the Torah of our G-d. Isaiah asks those of us who are awakening to our Israelite identities now: "Who among you will give ear to this, who will hearken and hear what is to come? Who gave Jacob for a spoil, and Israel to the robbers? Did not the LORD? He against whom we have sinned, and in whose ways they would not walk, neither were they obedient unto His Torah. Therefore He poured upon him His fiery wrath, and the power of war; and it set him on fire round about, yet he knew not, and it burned him, yet he laid it not to heart." ; (Isa. 43:23-25) G-d reminds us here of the terrible punishments He meted out on us at the time of the Assyrian captivity because we did not listen to His Torah. The prophets write to us about horrific wake-up calls and punishments to come upon the earth if we do not listen to the instruction of the hearts of our fathers reaching out to us at the end of days in "the work of Eli Y-h" (Mal. 3:24, Deut. 31:29). Isaiah and Jeremiah make it clear that some, the few, "the remnant," is called early, to stand in for others to wake up, before other terrible prophecies are to be fulfilled later. The implication is that unless Israel repents, these will be a repeat of the same horrors that came upon us at the time of our being taken captive in ancient times, only at much greater levels and at unprecedented earthshaking magnitudes from which there will be no escape but by His express protection. As the allotted time for mankind making his own choices is running out, at "the end of days" Israel is told the that the choice is still ours: instruction or destruction. Searching for G-d is a process of coming near, after a long period of estrangement. The "lost Ten Tribes" of Israel have been separated from G-d's communication for many centuries (Hos. 3:4-5, Deut. 30:18). Because we have turned from G-d’s instructions, the Torah, He has turned His face from communicating with us (Isa. 59:2). Yet in our captivity, while we were far from Him, and not being heard, in His mercy, He has preserved us. He has decreed to us: “Keep silence before Me O Islands; and let the people renew their strength; let them come near, then let them speak, let us come near together to judgment.” (Isa.41:1) We were sent into captivity in order to realize we have to return to the Torah: “… and the isles shall wait for His Torah.” (Isa. 42:4). The penalty for idolatry was death. Because the G-d of Israel has a plan for us, we were not extinguished as a people. Rather we were condemned, sentenced to be spiritually dead: " 'Those who forsake me will be inscribed for earthly depths' -- for they have forsaken the L-RD, the Source of living waters." (Jer. 16:13). When after 2700 years we awake from our spiritual graves, we are depicted as not having spiritual strength or viability. The whole house of Israel is saying: "Our bones
are dried, and our hope is lost; we are cut off for our parts." (Ez. 37:11). When we begin to be awakened by Him, though we have little spiritual strength, He encourages us with His promise of help: “…but thou Israel art my servant, Jacob whom I have chosen, the seed of Abraham my friend… Fear not thou worm, Jacob, and ye few of Israel, I will help thee, saith the L-RD and thy Redeemer, the Holy One of Israel.” (Isa. 41:8-14) This is why we have to ask for that help, the spirit of repentance. This Divine help is specifically promised to the returnees when they seek it out with our beginning repentance and prayer. As a lot, we as the early reconnaissance "spies" of the returnees from the lost Ten Tribes have little spiritual standing, or strength. Yet G-d favorably looks upon our beginning efforts to return to Him in earnest repentance and desire to do service. G-d asks: “Who among you will give ear to this? Who will hearken and hear in the time to come?” (Isa. 42:4,18, 22-23). Will you be among them? Will you seek the G-d of Israel early? (Hos.5: 15). Are you among the ones that hasten to respond to G-d's call? (Isa. 49:17). G-d says that Joseph was cast into a pit, "wherein there was no water." (Gen. 37:24). This small detail about the lack of water in the pit is not inconsequential; it has great prophetic significance for us. Joseph's descendants will also be "prisoners" who will be set free in the latter days. They shall be loosened from their spiritual graves, the "pits wherein is no water," (Zech. 9:10). Though Joseph was and is fruitful as his name(Yoseif / Added Increase), implies and birthright requires, (Gen. 49:22), he was to be characterized as living in a spiritual drought, i.e. dried up by the east wind, (blowing him West), blowing from Babylon, the land of idolatry, (Hos.12:1,13:15). Amos prophesies: "Behold the days come, saith the L-rd G-d, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but the hearing the words of the Lrd." (Amos 8:11) Hosea prophesies with a play on words about Ephraim, whose name means "fruitful:" "Ephraim [will say], 'What more need I have for idols?' I will respond and look to Him, I am like an ever-fresh cypress of Lebanon. From Me shall your fruit be found." (Hos. 14:9). Water signifies G-d's holy Torah and also his holy Spirit that suffuses it, (Jer. 2:13). He is inviting us to the living "waters," (Isa. 55:1), to impart us life, for we were "slain with thirst," (Hos. 2:3) and ended up in the valley of dry bones
to this day, (Ez. 37: 1-2). Allegorically, we are crying out "Our bones are dried and our hope is lost." We shall not truly "live" till G-d reanimates us with His holy Spirit, (Ez. 37:14, Isa 55:3). The early contingent to arise from the Valley of dry Bones can now have that life-giving water from the Torah by whose words we can truly "live," (Deut. 8:3). The Shepherd of Israel promises us that he shall lead us by the straight paths, springs, and rivers of water, (Isa. 42:16-17, 43:19, 44:3, 48:21, 49:10, 55:1-3, 58:12). In the third millennium of our spiritual death, G-d promises to raise us up: "After two days will He revive us, in the third day He will raise us up, and we shall live in His sight. Then shell we know if we follow on to know the L-rd: His going forth is prepared as the morning and He shall come unto us as the rain, as the latter and former rain unto the land." (Hos. 6:3-4) This is the rain to come in the latter day work of EliY-h, which is characterized by spiritual drought, as was the Land in the former work of Elijah, (I Kings, 17:7, 18:1-2,41,45). Hosea counsels us: "Sow to yourselves in righteousness, reap in mercy, break up the follow ground: for it is time to seek the L-rd till He come and rain righteousness upon you." (Hos. 10:12). Are you thirsty for the Spirit of G-d? Cry out to G-d for it, for He promises to give it to us: "For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring." (Isa. 44:3) Ephraim traditionally has had issues with the Torah and Yehudah, thinking he is superior to Yehudah, (Isa. 11:13). Ephraim has abrogated the status of Yehudah with a replacement theology of their own making, and called themselves by the misappropriated appellations of Yehudah. However, at the time of learning about their true identity, the G-d of Israel squarely rebukes (and identifies) the northern House of Israel, who want to be known as having founded their successive and superior daughter religion on the mother religion of Judaism. G-d prophesies that Ephraim will protest at the beginning of their calling and will say: "They cry unto Me: 'My God, we Israel know Thee.'" (Hos. 8:2). The implication is, "Don't we know thee?" They will refer to their supposed knowledge of the G-d of Israel, in that they praised Him with songs and knew Him in their theologies: "Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues." (Psalm 78:36). But G-d says: "Seeing many things, but thou observest not; opening the ears, but he heareth not." (Isa. 42:20).
"My people come to you, as they usually do, and sit before you to listen to your words, but they do not put them into practice. With their mouths they express devotion, but their hearts are greedy for unjust gain. Indeed, to them you are nothing more than one who sings love songs with a beautiful voice and plays an instrument well, for they hear your words but do not put them into practice. When all this comes true-and it surely will-then they will know that a prophet has been among them." (Ez. 33:31-33 DBY). If you are having hesitations about returning to the Torah, read and study all of Psalm 119, and note verse 142: "…thy Torah is the truth." The precepts of contention of modern Ephraim are the same as the precepts of ancient Ephraim: “the doctrines and theologies” of gentiles,” which are void of observance of the Torah, (Psalm 78:37-38). We have forsaken the Rock of Living Waters, and have made ourselves cisterns, (man-made receptacles), that hold no life-giving water, (Jer. 2:13). If you are identifying as returning from the Ten Tribes, you may need an attitudinal healing that only G -d can do. Give yourself the benefit of doubt and take Elijah’s challenge, and ask G-d with no-holdsbarred about what you should do about His calling to return to Him. Solomon teaches us about Biblical psychology; he tell us that tough we may be spiritually asleep, our heart, i.e. subconscious mind is awaiting G-d's voice to spiritually wake us: "I sleep, but my heart wak eth: it is the voice of my Beloved that k nock eth…" (Song 5:2). Ask that He speak to your heart, i.e. yoursubconscious mind, your Soul , early, as He promised, (Hos. 2:14, Psalm 119:34).
Daniel writes of the time of the latter days, when “Many shall be purified and made white, and tried; but the wicked shall do wickedly and none of the wicked shall understand [the prophecies and their lessons].” (Dan.12:10). Hosea also writes on the same principle to the Ten tribes: “Whoever is wise, let him understand these things: Whoever is prudent, let him know them; for the ways of the L-rd are right, and the just walk in them: but the transgressors shall stumble in them.” (Hos. 14:9). Daniel, Hosea, David in Psalm 107:43, Solomon in Prov. 9:10, many of the prophets, e.g. Micah 6:8, teach us that wisdom and understanding come with “walking in the paths of the Torah.” Remember that the keeping of His instruction, the Torah, restores, i.e. converts / changes us to where we should be, (Psalm 19:7). Nothing else does. G-d defines us as blind and deaf, servants and agents of His, who think they know G-d but are in need of being "brought back" to Him. (Isa. 42;18-22, Hos. 8;2, Ps. 78:36). The G-d of Israel is calling us home to our identity to reassume our forfeited position as his servants, a “holy nation of priests” among the children of G-d (Ex. 19:6; Deut. 7:6-9, 30:8; Isa. 66:2, Hos. ). Ezekiel tells us that we have lost our original Israelite national and tribal identities for having departed from the Torah. Our identity was expressly tied to keeping and observing the Torah, and we will not regain it, i.e. "reinherit ourselves" [in that identity] till we return fully to the Torah: "Then shall I scatter you among the nations and disperse you among the
lands and remove all your contaminations from you. Then you shall be caused to reinherit yourself in the sight of the nations, and you shall know that I am the L-rd." (Ezekiel 22:15, ArtScroll Chumash) Ask the G-d of Israel who forms, and shapes the souls of man, to speak to yours about it, (Zech. 12:1, Isa. 42: 5). He will swiftly answer. It is time to return to the God of Abraham, Isaac and Yaakov with our whole heart, (Joel 2:12-13). He desires that for the sake of its righteousness, the Torah be made glorious again among us, (Isa. 42:21). Take the first step and do what you can; He will empower you to take the rest. Ask Him to show you the way you should go. He will guide you with His eye, (Palm 32:8). Are you like "the captive exile [who] hastens that he may be loosed and that he should not die in the pit?" (Isa. 51:14). Is this response to the Torah in your heart? Ask G-d to speak to your heart to help you sort out things in your heart. Beseech G-d along with Yehudah: "I am mindful of thy presence O L-rd; have mercy on me while I am still in captivity, set me free and stir my heart to love thee." He never refuses but swiftly answers sincere seekers of repentance and righteousness. He will surely answer. “Open my heart to thy Torah, that my soul may follow your commands.” — From prayer before reading the Torah Suggestions for what to do: Contemplate the points in this article and ask yourself if they could possibly refer to you. Give yourself the benefit of doubt and talk to G-d about the points in this article. Ask Him to reveal and confirm to you where you need to change in order to return to the Torah according His will. Ask Him to speak to your heart. He will swiftly point you to the way you should go. Please share with us any answers you receive and concerns you may have about returning to the Torah.
Prophetic Advice for Us Upon Our Awakening “This is the generation of them that seek Him, that seek thy face, O G-d of Yaakov. Selah.”
— Psalm 24:6
“Afterwards shall the children of Israel return, and seek the L-rd their G-d, and David their king, and shall come trembling to the L-rd and His goodness in the latter days.” — Hos. 3:5 When we caused ourselves to be cast out of the Land 2700 years ago, G-d cast us into forgetfulness about our true identity as the tribes of the people of G-d, and about our relationship to the Torah, Yehudah and G-d, He turned his face from us, (Psalm 81:12, Deut. 31:17, Isa. 8:16, 54:8, 59:2, 64:7). Now, He is waking the first contingent up to our identity as the children of the long lost Northern House of Israel, Ephraim, the House of Joseph. Upon our awakening the G-d of Yaakov is also calling us to repentance from the idolatries of our fathers, and to return to the legacy of the fathers of old, Abraham, Isaac and Jacob, (Isa. 51:1-2, Mal. 3:22, [4:4]). Isaiah prophesied that the time would come, when our appointed time, i.e. the sentence of double punishment would be finished and G-d would comfort us with the news of his revelation and deliverance, (Isa. 40:2). For us, who are finding ourselves awakened early in the “work of G-d,” that revelation of his work comes early. Through the Work of Elijah, He is calling us to “come near” and to offer prayers and supplications for forgiveness for our corporate and individual sins, as well as for instruction on what we are to do and how to obtain help for it. Through his prophets, G-d gives us the specifics we are to include in our initial prayers after our awakening in the "valley of dry bones," (Ez 37). Hosea’s last injunction for Israel is: “Take with you words and turn to the L-rd: say to Him, Forgive all iniquity, and receive us graciously; so will we offer the words of our lips instead of calves.” (Hos.14: 2). This idiomatic expression hints that we are to take the words, specific words, already prepared, and already specified, the summary of which carries the meaning: “we are seeking forgiveness, receive us graciously.” Though we may use more words than these to express this essence in our individual prayers, the initial plea, like a “calf,” is a specific form of prayer, with specific content that we have to bring to rectify our relationship with the G-d of Israel. It is to consist of words that have the very same meaning as the very words G-d has prepared for us in the book of Hosea and those of other prophets. We can always elaborate with our words on the initial patterns, like variations on a theme, but it is the G-d-given patterns that we are to use in prayer as we approach and come near to be heard after 2700
years of identity loss. These patterns G-d describes and prescribes for us in the Torah and the Prophets. The ritual offerings commanded for Israel in the Torah were very specific. The items, their nature, amounts, and the exact methods of preparation were specifically described and prescribed by G-d. There were to be no deviations because these criteria had special specific meanings, all of which served a function to denote a specific part of G-d’s plan for Israel and the rest of mankind. They all had to do with the specific lessons we were to learn in the school of this life on this earth. Many erroneously assume that sacrifices and offerings were for the expiation of sins. In the Torah, most "sacrifices" were not associated with transgressions or atonements. Exceptions were mostly for inadvertent errors. Rather, the offerings enabled people to show their disposition toward G-d. The overall purpose of the sacrifices was for us to show our intent to G-d that we want to rectify our relationship with Him. This was the first step in the divinely set protocol, and was always necessary in order to be allowed to come near Him for our prayers of forgiveness and other petitions to be heard. The Ramban’s opinion affirms this saying: “the purpose of the sacrifices was to enable one to come close to G-d.” Indeed, the Hebrew word “korbanot”/sacrifices is derived from the root k r v, meaning “ karev / close,” and thus alludes to this idea. It denotes “being or coming into the most near and intimate proximity of the subject,” e.g. close enough to speak to it, (Lev. 9:6). In the adjective form it can indicate nearness in space, time or family ties. The word korban has no equivalent in English. It literally means, “that which has been brought close,” i.e. something that is to enter into G-d’s presence in the Sanctuary. To offer a sacrifice is termed le-hakriv korban, literally “to bring the offering close." These meanings support the Biblical fact that korbanot were necessary to be offered, i.e. brought close, before one could approach to have one’s petitions presented and accepted. A person does not "sacrifice" or "offer" a korban, but rather is "makriv," i.e. is bringing close. Rabbi Shimshon Raphael Hirsch explains that "the makriv" signifies that he "desires that something of himself should come into closer relationship with G-d." From these definitions we can see that the offering of sacrifices had special training functions to shape our thinking and behaviors. These are especially significant for those currently called to wake up from the great spiritual death and exile of 2700 years’ duration, (Hos.3: 4-5). We, the forerunners and pioneers of the great return, are to set the pace and offer the first prayers and the korbanot/offerings of repentant hearts, before the dawning of the day of redemption. (Psalm 51:17). Today G-d desires the calves of our lips, (Hos. 14:2). This is according to his original intent for Israel. G-d informs us that he did not want to tell us about sacrifices when He brought us out of Egypt, (Jer. 7:22). In a literal sense, the blood and flesh of animals does nothing for Him For our human understanding, they are called
"re'ach nikhoach," meaning "pleasing aroma," or "spiritual uplift." They were added to train us in the protocols of how to return to Him, on how to approach Him in the process of repentance. The G-d of Israel desires the sacrifices and offerings of repentant hearts and the knowledge of G-d, (I Sam. 15:22, Psalm 40:6, 51:16-17, Hos. 6:6). These are also intended to train, shape, pattern and "form" us according to his will, (Zech. 12:1). It is pleasing to G-d when we, His children, express our desires to to remake ourselves according to our Father's instructions: to be "G-dly." Learn from Yehudah’s prayers. Before any specifics for returnees, a foundational principle for prayers in general is to be considered. Zechariah tells us that the time will come when “ten men shall take hold out of all the languages of the nations, shall take hold and seize the “canaf”/skirt of him that is a Jew, saying, We will go with you, for we have heard that G-d is with you,” (Zech. 8: 23). Gentiles, and those of Israel who were accounted as gentiles, will go to Yehudah for instruction and not the other way around. “Canaf” is a term meaning “wing,” “end,” “corner” or “extremity,” and when used to denote clothing, has been translated as “skirt.” It is significant that this is the precise article of clothing to which Israel was commanded to affix the fringes with the blue threads, for reminders of the commandments she was to live by. It is this garment, still worn today only by the devout in Yehudah, that the gentiles, having realized they have inherited lies from their fathers, are prophesied to grab, looking for instruction on how to seek the G-d of Truth, (Jer. 16:19, Isa. 45:24, 65:16). Through the centuries while (northern) Israel was spiritually dead, Yehudah, (who also had her troubles for a while), prevailed with G-d (Hos.11: 12). She has been inspired to assemble prayers for all occasions. While Yehudah’s prayers may not have all the specifics prescribed for the exiles of Israel’s return, they do have a vast assemblage of prayers based on Biblical passages for all Israel. We can turn to and learn from these prayers, and use these prayers to format our minds to give ourselves Biblical means of expression for what we are to consider and say in general. The prayers are rich in Biblical concepts and are to be pondered and meditated on, so we say the words intelligently and elaborate on them in particular. Offer Thanksgiving and Praise First. All our prayers need to prefaced with thanksgiving, for the sake of protocol to enter access to the divine Presence. It behooves Ephraim to give thanks at every opportunity for being resurrected from the congregation of the dead. King David instructs us: “Enter his gates with thanksgiving, and his courts with praise. Give thanks to him, bless his name!” (Psalm 100:4).
“He sent forth his word and healed them and delivered them from destruction. Let them thank the L-rd for his steadfast love, for his wonderful works to the sons of men! And let them offer sacrifices of thanksgiving and tell of his deeds in songs of joy!” (Psalm 107:21-22). "O L-rd I am thy servant; I am thy servant, the son of thy handmaid. Thou hast loosened my bonds. I will offer thee the sacrifice of thanksgiving." (Psalm 116: 16-17). Two Specifics: A number of prophesied specifics of what we, the returnees of the House of Israel are to say upon our awakening, are found in the Prophets, and the Psalms. Many carry implications of great gravity. G-d through Jeremiah gives us the very words we will say: “I have surely heard Ephraim bemoaning himself thus: Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke; turn thou me and I shall be turned, for thou art the L-RD my G-d, (Jer. 31:18). The verse specifies the two most important points for returning Ephraim to include in their prayers: acknowledgment plus confession, and request for Divine help. 1.) Acknowledgment and confession: To confess our corporate and national sins of rejecting the Covenant with the G-d of Israel for the last 2700 years and choosing idolatry instead. While in the above verse Jeremiah may refer to a great national mass repentance movement to come, it behooves the early returnees to acknowledge now why we were chastised: “They kept not the covenant of G-d and refused to walk in his Torah.” (Psalm 78:10). This is a rebellious people, lying children, children that will not hear the Torah of the L-rd.”
(Isa. 30:9). “Because they have forsaken my Torah which I set before them, and have not obeyed my voice, neither walked therein. But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them.” (Jer.9: 13-15). “We acknowledge O L-rd our wickedness and the iniquity of our fathers, for we have sinned against thee.” (Jer.14: 20). At the time of Yehudah’s conquest and scattering into the world, Jeremiah wished that the words of the last citation above would be spoken by more than just himself and perhaps a handful few. Yet they hold the pattern of essential concepts for us: Confessions of our sins and those of our fathers. This is not to ask for forgiveness for our fathers, but to acknowledge that our idolatrous sins are ingrained for we learned and inherited them from our fathers through lines of transmissions many generations long. The people of Ephraim are especially
charged with following in the idolatries of their fathers, (Psalm 78:57). We need to stop whitewashing them and ourselves and admit that we did not obey G-d from our [collective] youth, (Jer. 3:25). G-d says that Israel was exiled among the nations “Because they had not executed G-d’s judgments, but despised my statutes and polluted my Sabbaths and their eyes were after their idols, (Ez. 20:24). Truly, this has been our “tradition” for millennia, in which we have taken great pride, (Hos. 13:1,6, Isa. 9:9, 28:3). The end product of the generational idolatries and contemptuous casting away of the Torah has resulted in etching the name of the Baal of our past’s tradition in the collective unconscious, (Jer. 23: 27). Our traditions have made us spiritually blind, deaf, mute and lame, (Psalm 115:4-8). The implication of this point that G-d repeatedly shows us, is that we need to do some intensive rooting out from our individual and collective consciousness the religious beliefs, i.e. the Baalim / lords we have been bonded / wedded to for centuries. G-d charges Ephraim with idolatry and unfaithfulness to the Covenant and commands us to acknowledge it: “Only acknowledge your iniquity, that you have transgressed against the L-rd your G-d, and have scattered your ways to the strangers under every green tree, and ye have not obeyed my voice, saith the L-rd.” (Jer.3:13). If we do so, we will not only return “early” to the G-d of our fathers with our whole [not split] hearts, but will also be spared great calamities to come: "Seek the Lord and you shall live; lest He break out like fire in the house of Joseph and devour it, and there be none to quench it in Bethel." ( Amos 5:6). Though Jeremiah's prophecy in 24:7 about receiving a new heart with which to know G-d, was written to Yehudah, we, the returning Tribes from the northern kingdom of Israel can learn from it. It behooves us to also ask for a new heart. Imagine that someone is physically resurrected after 2700 years of being dead. That person would need some guidance upon coming to consciousness again in a new world. That is where we are in a way, for we have been spiritually dead these last 2700 years. We are in need of Divine Guidance to orient us to the what and where of the theological world we need to be restored to. This is similar to the needs of a physically resurrected person, who would need orientation to the new thechnological world he would find himself in. For this reason alone we need new [whole] hearts with which to cling to G-d as we have promised at Mt. Sinai. 2) Request for Divine help: To Ask God to cause us to repent because we cannot do it on our own. This is a Biblical concept. This paradigm is incorporated in Yehudah’s prayers in many places, e.g. “Restore us our Father to thy Torah, draw us near our King, to thy service; cause us to return to thee in perfect repentance. Blessed art thou L-rd, who art pleased with repentance.”
— The Amidah For Ephraim the emphasis to note here is on asking G-d to “Cause us to return in perfect repentance.” David, our master teacher of prayers, teaches the House of Joseph through his prophetic psalms. He writes prophetically to the flock of Joseph, in a time when they will have fulfilled the prophecies of our father Yaakov, having become a “fruitful vine that was to overflow its original bounds and spread out, i.e. “branch out” across the seas, (Gen. 49:22, Psalm 80:14). He tells us that at a specific time, at a time of calamity, we are to use G-d’s specific concepts in our prayers. David tells us three times in a row, indicating that this injunction from the Shepherd of Israel is of supreme importance. Our spiritual life, the peaceful manner of our continued “resurrection,” i.e. speedy quickening depends on it:
“Turn us again O G-d, and cause thy face to shine, and we shall be saved,” (Psalm 80:3,7,19). “Quicken us and we will call upon thy name,” (Psalm 80:18). All the prophets reinforce the injunctions of king David, our commander in chief. Jeremiah prophesies what we will say after we will have realized that we were chastised for refusing the Torah. We will ask G-d: “Turn thou me and I shall be turned, for thou art the L-rd my G-d.” (Jer. 31:18). We are to lament our past wrong doings and ask G-d:
“Turn us unto thee, O L-rd, and let us return; renew our days as of old,” (Lam. 5:21). One of the most fitting Psalms, that has the many appropriate words and concepts in it for members of the awakening Ten Tribes to use is Palm 116. As we awaken to consciousness, and as we study the Tanakh on where we have been and what is happening to us now, we can contemplate the words and concepts in Psalm 116. We are struck by its seeming custom made qualities for the House of Joseph. Its allegorical language can express the emotional states of our heart as we wake up in the spiritual graves of the Valley of Dry Bones: :1-2 expresses our thanks for G-d hearing us, (for our sufferings cry out to G-d, Ex. 2:23-24); :3-4 as we are enlightened to the curses of our "graves" that held us fast, we call out to G-d to set us completely free; :4-5 we acknowledge the causes of our exile, and we thank G-d for His mercies; :5-8 we keep beseeching G-d to set us free further, unbind us from the effects of our graves, and restore us fully; :9-10 we promise to walk in the land of the living, i.e. keep the commandments; :11-14 we contemplate how we can react appropriately to this "resurrection," and we decide to pay our vows,
(see above on sacrifices and vows); :15 we can meditate on how much G-d, our Father, has felt the pain our "death" in exile, for He was exiled with us; :15-16 we acknowledge our "servant" status as members of the nation of priests, and decide to "wash, and come clean" as our father Yaakov has prophetically instructed us, (Hos. 12:3, Gen. 32:2); :17-19 we praise G-d with offerings of thanksgiving for setting us free of our "bonds," as we return to our original vows, [The Covenant] we made at Mt. Sinai, where we promised to live by every word of the Almighty. Our Obligation: The prophesied words are given to us to use especially upon waking to our identity. They speak of G-d’s mercy toward us and give us directives to follow, e.g. to ask G-d to turn us. How can this be, to ask G-d to turn us if we are dead? Besides for all Israelites to ask G-d to continue to turn to us, and to enable us to turn to Him, these are words for the first contingent to awaken to use. These prescribed words and prayers are for us to use on behalf of the rest of the “spiritually dead of the House of Joseph.” It is for us to use to ask G-d for mercy for those not yet awakened. Those awakening now have a responsibility and obligation to ask G-d to mitigate the terrible wakeup calls that are liable to come if the Ten Tribes continue in their current perverse, Sodom and Gomorrah-like downward slide, (Mal. 3: 24, [4:6]). Therefore, it remains for those in the first contingent, those that have been mercifully awakened by God before the masses up to now, to stand in and pray for the rest who are still in their spiritual graves. In the face of the pending calamity of severe judgment, God warns us and instructs us on what to do: “Gather My pious ones (saints) to Me; those that have made a covenant with me by sacrifice..... Hear O my people and I will speak; O Israel, and I will testify against thee, I am G-d even thy G-d.... Offer unto G-d thanksgiving, and pay thy vows unto the Most High... Now consider this ye that forget G-d, lest I tear you in pieces and there be none to deliver... whoso offers praise glorifies me; and to him that orders his conduct aright will I show the salvation of G-d.” (Psalm 50:5-23). God tells us that when we offer sacrifices, in essence we have made a covenant with Him. For us, who are in the gradual process of coming alive in The Valley of Dry Bones, (Ez. 37), the implications are that if we do so, i.e. give thanks, we have started to obey His words. By giving thanks for our calling to spiritual resurrection, we have started to show that we have embarked on the road to abide by His words and that we want to continue on that road. We may not be all the
way at the goal, but it is a start and we have entered with good faith into part of the Covenant. Therefore, it behooves all aware Israelites from all the Tribes to practiceahavat / love of Israel by offering sacrifices of thanksgiving for our awakening and to stand in and intercede NOW for the speedy and merciful deliverance of all the rest of the two families of Israel not yet aware of the times we live in (Jer.33:24). Instruction from king Yehoshaphat: When the people of Ammon, Moab and mount Seir came against the kingdom of Yehudah, king Yehoshaphat prayed on behalf of the nation in the new courtyard of the Temple. At the end of his well-thought-out formal prayer he made a short but profound statement and plea: “We know not what to do, but our eyes are upon thee." (II Chron. 20:12). With this statement king Yehoshaphat tells us that it is not wise to assume that we are right about anything, or that if we are right about some things, that is all the learning we need. If we follow his advice in this, we will be open to G-d’s confirmation to us of what is correct and to his promise to that end: “I will guide you with my eye,” (Psalm 32:8). Therefore it is wise and imperative for us, that in our seeking the homeward-bound road, returning from 2700 years of being estranged from G-d and His Torah, to always include in our prayers the above dictum. The G-d of Israel promises to teach us in the way we should go. He promises to guide us with His eye. Let us say with king David, “My eyes are toward thee,” (Psalm 141:8). Suggestions on what to do: David tells us to seek His face in order to receive His strength, (Psalm 105:4). God promises that if we seek the guidance of His holy Spirit early, we will find it, (Prov. 8:17). As the "early" first contingent of returnees, it is imperative for us to do so. Ask the G-d of Avraham, Yitzhak and Yaakov to guide you and this early contingent to arise from the Valley of Dry Bones, in being cleansed and readied to receive the revelations and guidance of His holy Spirit for the Return Movement of all Israel.
Some Pointers About Reunification By Steve A. Mathe Repre sentative for Brit Am in Southern California
Recently we have read several emails that Yair Davidiy has forwarded to us from concerned and hopeful readers about the reunification of the people of Yosef and Yehudah. These inquiries portend to be a “siman tov,” a good sign, for these concerns represent the deepest yearnings from our souls for re unification of all the tribes of Israel . They are the primordial voices written in our bones, which now cry out for wholeness, to be reunited with our missing parts. These initial utterances for reunification are emanating from the very core of who we are as a people, who are to be reunited as an integrated entity, the commonwealth of the Twelve Tribes Israel. Yet, with all our hopes and good intentions, the ways to that unification are yet unknown to us, and are fraught with a great many seemingly insurmountable difficulties. The road ahead to reintegration at this time is not laid out for us and is not easily seen upon first glance. These difficulties are so great, that we, the small initial contingent to arise to consciousness about our identity, can at times say: “Our bones are dried and our hope is lost.” This utterance voices the deep despair that strikes us when we realize how far away we are from any “reunification” at this time. We are fragmented into many denominations, philosophies, theologies, interpretations and approaches upon our awakening. It is utterly impossible to reconcile all these views with each other, much less with what the Torah and the Prophets expect from us. This is only to be expected, if we look at the resurrection process in the Book of Ezekiel. The Valley of Dry Bones is a visual metaphor of the resurrection of the whole house of (northern) Israel , (Ez. 37). The Ten Tribes, under the banner of Yosef, are depicted by Ezekiel to be arising from 2700 years of spiritual death, from being forgotten by all, and from having become “lost” to their brethren Yehudah, to the world, and to themselves. In the first stage of the resurrection process, we are shown as awakening to our identity. We have all discovered through the work of Brit Am and to some extent other current works that promote the identity of latter day Israel that this information that changed our consciousness came to us by Divine design. Our awakening can be likened to someone shouting, “Wake up!” and shaking us to consciousness. This is the “noise” and “shaking” / tremor, done to us by G-d to wake us up to who we are. Then the various bones come together, a metaphor for our inner framework being “reassembled” after having been disjointed and scattered for over two millennia. This takes time, as we sort out our inner selves and we find our “core identities” as descendants, i.e. children’s children of our Israelite forefathers. However, what we are to do
next is not so clear to us from this vision. However, G-d has not left us without directions as to what we need to do first to find our spiritual bearings. The Prophets tell us that in the last days we will be diligently studying and researching, and then understand the coordinates for finding our way back to G-d, (Isa. 34:15, Jer. 30:24, 23:20, Psalm 78:6). We can take some initial cues as to what we need to do from Ezekiel who was spared in the Babylonian persecution for this purpose. He was commissioned to be our watchman some 2600 years ago, (Ez. 3:17), over a century after the northern kingdom of Israel went into captivity. Ezekiel writes extensively to us, the northern and the southern houses of Israel , all the twelve tribes of the House of Israel in the latter days. He is expressly sent to us, “the children of the captivity,” for G-d wants to see whether we will hear or we will refuse his instruction, (Ez. 3:11). According to tradition, the tribes of Ephraim and Menashe were the first ones to break loose from the City of God when the Ten Tribes seceded from the kingdom. Today, they seem to be in the forefront of the first ones to be awakened from their spiritual death. Therefore it behooves us,the people of Brit Am, to move toward reunification by looking to the directions left for us by the Prophets and our father Yaakov. Coupledwith the fact that we were cast out of the Land due to worshipping other gods and not keeping the Law / Torah, heeding the Prophets’ directives are most important to orient us upon our awakening from spiritual darkness. Those directions are not necessarily about making associations between our various organizations, or between Yehudah and the returning Ten Tribes. Those are relative micro-details that will work out afterwe make moves to reconcile ourselves, i.e. reunite ourselves with the Torah’s and the Prophets’ directives, to reaccept and observe the commandments we have cast aside. This is most important, for Ezekiel and the rest of the Prophets charge us with a “split consciousness” concerning our allegiance to the Torah. For this reason G-d has prophesied through Jeremiah, “And I will give them a heart to know me that I am the L-RD, and they shall be my people, and I will be their G-d: for they shall return unto me with their whole heart.” (Jer. 24:7). Therefore, the “reunification” that we need to seek first is within ourselves. This emphasis implies that for Ephraimite returnees at this time it is of paramount importance to make spiritual aliyah first, before making a permanent physical aliyah to the Land. The framework that supports that inner reunification needs to be sought first. The essence of this inner reintegration is all summed up in G-d’s command to us: “Return unto me, and I will return unto you.” (Mal. 3:7). Our history shows us that G-d allowed the second Temple to be destroyed due to a pervasive lack of unity, brought about by what we in retrospect
call sin‘at chinam / baseless hatred, which developed between the ideologically warring factions of Yehudah. When the very framework that held Yehudah in an integrated unity together was torn asunder, the Shekhinah, Gd’s perceivable Presence, left the physical Mikdash / sanctuary, for there was no spiritual framework left to support the spiritual Mikdash. Eventually, even the physical edifice was literally destroyed in 70 C.E., as a result of this spiritual neglect. Ejection from the Land followed. Rav Joseph Breuer calls Ezekiel the “the prophet of our exile, our guide through our exile and the prophet who also will lead us out of our exile,” (The
Book of Yehezkel, p. 329). Ezekiel tells us that we will be caused to repent, and will be given “a new heart” and a new spirit that will enable us, i.e. “realign” our hearts to keep G-d’s commandments and judgments out of a love-for-G-d motivation, (Ez. 36:25-27). G-d says that all these will be done to us so that we, and the nations may learn the quintessential lesson for this planet: “that I am the L-rd,” (Ez. 37:6, 36:36). Yet, this inner realignment and reunification of our heart is impossible without G-d’s holy Spirit to empower, guide and literally ensoul us. This is why we are depicted by Ezekiel saying, “Our hope is lost: we are cut off for our parts,” (Ez. 37:11). The literal translation of the Hebrew last phrase nigzarnu lanu is “we have been cut off for us.” To give us a fuller sense of implied Hebrew meaning, the sense of this difficult-to-translate passage in an expanded form can be: “As far as we are concerned, there is nothing in us to give us hope, like a withered branch cut off a tree, or a limb from a body, our thread of life has been cut off.” We, the initial contingent to arise, in order to further energize the coming-to-life and return process of the Ten Tribes, must have this missing Divine ingredient of the holy Spirit / Shekhinah added to our Israelite “being.” Only then will we be able to perform our Israelite doing now, i.e. the task of finding our way back to observing the Torah, reuniting with Yehudah and the Land. As the firstborn from the graves of apostasy and idolatry, we have two main obligations. Our primary focus needs to be on reunification with G-d’s directives, to realign our selves with the commandments. They regulate our relationships with the G-d of Israel whom we have forsaken, and secondarily regulate our relationships with each other. We are also to bring the identity information and the warnings of the Prophets to our brothers so that as many as possible of our people may wake up and repent early. Doing so by the pioneering first contingent will help our people to avoid the looming severe and harsh wake-up calls the G-d of Israel has on His prophets’ schedules to shake and shock us out of our complacency. We, the
initial contingent to arise from the congregation of the dead, are to take this message to heart, that G-d’s firstborn people were not to be split in their consciousness, but are to be one, a unified and integrated entity, as He is one, (Ez. 14:22-23). To this purpose, we at Yahed Levavenu / Unite Our Heart believe it to be G-d’s will that we unite in helping each other in the return process. For this reason the website Yached Levavenu was organized, that we may focus on the “Elijah challenge” of the Prophets, and to draw down the Shekhinah, G-d’s holy Spirit into our prayers, efforts and ourselves, to reunify and thusly “re-inherit ourselves,” (Ez.22:16, Artscroll’s Stone Edition Chumash, p. 1175). We invite you to visit Yahed Levavenu / Unite our heart, and join with its efforts.
Yahed Levavenu / Unite Our Heart exists for the purpose of facilitating the regathering of all the Tribes of Israel as prophesied in the Tanach, / the Hebrew Scriptures. It is specifically centered on the regathering of the Northern House of Israel, popularly known as the Lost Ten Tribes. It is directed toward the initial returnees who have heard the Divine call to wake up to their Israelite identity, and who would like to achieve a closer connection to Divine Guidance in their miraculous return. The emphasis in this regathering effort is on taking the first steps of the return from “captivity” of the Ten Tribes to the Torah, to its prescribed ways, to building fellowship with Yehudah and ultimately to returning to the Land, as set down in the Covenant with the G-d of Avraham, Yitzhak and Yaakov. We at Yahed Levavenu believe that this captivity is defined as a 2700-year-old estrangement from the G-d of Israel , His Covenant and His Land. It is also characterized by conformity to the ways and identification with the nations among which we were exiled. These ways include the religions, philosophies and worldviews of the gentiles whom we set out to emulate from the beginning of our rebellion against the G-d of Israel till our present day. Yahed Levavenu maintains that we are in the beginning stage of the fulfillment of “resurrection from the dead” of the Northern House of Israel as described in Ezekiel 37. We believe that this resurrection and return / teshuvah process is impossible to do on one’s own, and that it requires Divine empowerment and guidance by His holy Spirit from start to finish in the individual and collective exodus from 2700 years of spiritual death.
To facilitate this process, in addition to studying the Tanach, Yahed Levavenu advocates establishing and maintaining a prayer-centeredintimate connection with G-d for personal and corporate guidance on the return process by the G-d of Israel . Yahed Levavenu asserts that this guidance is not only vital for our spiritual growth but is absolutely necessary to show us the way through religious, theological and logistical difficulties that may been encountered and indeed separate and divide us today. To promote receiving this Guidance, Yached Levavenu advocates specifics-content prayer and doing teshuvah / repentance as the Torah-prescribed response to the effects of our exile in which we find ourselves upon awakening from spiritual death. Further and most importantly, Yahed Levavenu acknowledges that the Divine Guidance is to be received through G-d’s directive and animating force of the Ruach haKodesh, / G-d’s holy Spirit, as pictured in Ezekiel 37. For this Guidance to be received, Yached Levavenu promotes and invites “the entire first contingent” to partake of building the Mishkan of Prayers. To build the framework for this spiritual edifice, Yached Levavenu calls for asking for guidance by G-d’s holy Spirit with our concerted and persistent prayers in our daily lives and whenever we congregate for public worship. Doing so by a dedicated group will start our project of drawing down the holy Spirit to guide us all on our homeward trek to reunification. Yached Levavenu takes pointers from the challenging message of Elijah and invites the initial returnees to take the challenge to heart and ask G-d to be given Divinely sent instruction to their requests about repentance on personal and corporate fronts. Yached Levavenu maintains that God is waiting for us to ask for His holy Spirit to guide us if only we ask with no reservations. Yahed Levavenu hopes that we are one of the road signs along the way of teshuvah to further Israel ’s return to the G-d of her Covenant. To this purpose, we at Yahed Levavenu believe it to be G-d’s will that we unite in fervent prayer to help each other in the return process. “Only prayer and Torah will unite Israel .” “And I will give them one heart, and I will put a new spirit within you…” — Ezekiel 11:19
The Power of Teshuvah by Rabbi Avraham Sutton In the first psalm, King David wrote:
אשר האיש אשרי רשעים כעצת הלך לא עמד לא חטאים ובדך ישב לא לצים ובמושב A simple translation of this famous verse would yield: Happy is the man who has not followed after the advice of wicked men, who has not stood on the path of immoral men, and who has not dwelt with scoffers. And a fuller translation (paying attention to some of the nuances of the original): Happy is the man [who sees through the facade of this world], who has not been [seduced into] following after the advice of resha’im (wicked men), who has [even when he stumbles] not stood to linger on the path of chata’im (immoral men), and who has not made his permanent dwelling with letzim (scoffers). “Happy is the man [who sees through the facade of this world]...” Ashrei means happy or fortunate, but also shares the same root as the word Shur, to see, to perceive. Ashrei thus connotes that sense of happiness that comes from being able to see through the superficial, temporal aspects of our lives and touch eternity. Compare with Bilaam’s prophetic statement concerning Israel’s Redemption: “Ashurenu ve’lo karov - I perceive it, but not in the near future” (Numbers 24:17). 1:1 - “who has not been [seduced into] following after... who has [even when he stumbles] not stood to linger on the path... and who has not made his permanent dwelling with...” Rashi (R Shlomo ben Yitzchak, 1040-1105) points to the descending order in which the verbs appear: Halach, walking or following after, can lead to Amad, standing or lingering, which in turn can lead to Yashav, sitting or dwelling. Happy is the person who has not gotten caught in this downward spiral. 1:1 - “who has not been [seduced into] following after the advice of resha’im (wicked men), who has [even when he stumbles] not stood to linger on the path of chata’im (immoral men), and who has not made his permanent dwelling with
letzim (scoffers).” According to R. Moshe Almosino, reshaim, chata’im and letzim correspond to thought, action and speech: “Not following after the advice of resha’im implies guarding ourselves from evil thoughts; not lingering on the path of chata’im implies guarding ourselves from evil actions; not dwelling with letzim implies not speaking evil.” Derech chata’im means literally “path of sins,” but refers to the path of men who commit sins of immorality (Sforno); see also below Psalm 104:35 where we cite the Talmud’s distinction between chata’im and chot’im (sins and sinners) (Berachot 10a). What is the definition of Rasha ( שRasha, singular; שResha’im, plural), usually translated “an evil or wicked man”? Look at the letter-structure of the word Rasha [ ] ש- Resh, Shin, Ayin. The first and last letters, Resh and Ayin, spell Ra [ ], Evil. The Shin in the middle is an abbreviation of the word Ish [] ש, Man. The Shin in Rasha [ ] שis the Ish-man [ ] שwho is caught in Ra [ ], evil (see below, Psalm 10:1, 10:15, where this is clearly alluded to). In this sense, the English term “wicked” is perfect for it carries the connotation of twistedness, as in the twisted “wick” of a candle. A wicked person is really someone who has become twisted and enmeshed in being wicked, i.e. he not only perpetrates wicked acts, he has become twisted and wicked himself. The English word Evil is itself interesting. It contains the same letters as the word veil. As we shall see repeatedly, it is the nature of evil to veil itself and make people think that it is just another face of good. Any way we look at it, becoming wicked or evil is very serious, and it has serious consequences for this person’s soul. That is why Jewish law is careful not to label a person or a nation “evil” unless they have gone beyond the point of no return, or (when the term rasha is used in a relative sense) in order to warn them of the consequences of what they are doing before they go too far and become irretrievably caught up in their own wickedness and can’t get out. In a sense, labeling someone makes it even harder for people to change their ways. It is one thing to have done something wrong, or to have perpetrated an evil act, once, twice, or even many times. For this, one must be brought to justice. It is something else to be labeled evil, a menace to society. The implication is that rehabilitation is impossible. The process has gone beyond the point of return. The truth is, according to G-d’s Law, this is never the case. No criminal is beyond hope. Even when a duly ordained court of law considers a man unredeemable, there is still a chance. But this is only when he wants to atone for his sins and is overwhelmed by the enormity of what he has done. All of this has tremendous implications for parents, educators, and courts. It is also the
principle that lies behind the Torah’s prohibition against slander and lashon hara (literally, evil tongue)... (See Zohar 2:122a, “Whoever labels his fellow ‘wicked’ will himself go down to Gehinam...”) Since the Torah views each human being as having been created “in the image of G-d,” i.e. with infinite potential, we must be very careful to distinguish between who/what a person is, and what he or she has done/is doing. At any rate, this entire process (from making a mistake, doing wrong, going off track, tasting the sweet taste of sin, to becoming wicked) doesn’t happen overnight. A person who does wrong does not automatically become wicked. There are stages, and the process can be reversed at any point along the line. This is important to know. It is also important to point out that when the Bible labels a person, it means it on a number of levels. That is, even among Resha’im there are levels. Even the worst human being, one bent on pursuing and doing evil, on rebelling against all that is good and decent, is ultimately just a vehicle for what we call the force of evil. In other words, the voice of evil that whispers into such a person’s ears (from beneath the threshold of consciousness) is not really their own voice! Once they are apprised of this, they can begin to reclaim their own selfhood, and not be undermined each time by being made to think, “You’re no good! You! You have no chance. Try as you may, there’s no hope for you!” This, of course, is the infamous voice of the Shadow, the Satan, the force of Evil. In folklore, we read of such a force in “Faustus” and “Daniel Webster and the Devil.” It usually comes to a person who is weak-willed and promises them great power if they will only “sign their soul over to him.” Blinded by the desire for power, they sign, not realizing the implications until it is too late. For consigning their souls to evil, they may attain temporal power, but they stand to be destroyed with evil in the end. Here a distinction is made between those who become agents of evil, to fool others, and those who are fooled. To the extent that one is aware of and accepts the fact that he is serving evil, he is more culpable. Less culpable (although just as despicable) are those who think they are doing good by serving evil. Less culpable are those who are not aware of the evil intentions of their masters. In fact, when the time comes, and evil will be exposed for what it really is and always has been (an empty, parasitic force with no life of its own, and certainly no power), these will be the first to mutiny and rebel. Next, those who thought they were doing good by serving evil will rebel. Finally, those who thought they understood what they were doing will wake up and want to throw off the yoke of evil. They will see for themselves that evil has no life or power of its own. It made them think that it was all-powerful, but it really had and has nothing of its
own. Evil literally lived off the energy they give it. Their problem is (when they finally decide that they want to wake up and throw off the yoke of their evil master) that it might be too late to save themselves. In one sense, we are told that it is never too late. Sincere regret, a regret that wells up from the depths of our being, can save us at the last minute, and give us the superhuman power we need to slay our opponent with the last breath of our lives, even when all seemed lost. Still, the possibility exists that it will be too late to save themselves. They can, however, make the ultimate sacrifice - to give up their own lives and to be destroyed with the very power of evil that they empowered, in order to save others. When these “agents” finally do rebel against their evil master, they will do more harm to him than the tzadikim who were not taken in by his ruse. King David and King Solomon will have a lot more to say about this! (see below....) In the meantime, it is important to point out that most of our actions lie somewhere in the middle between ultimate good and ultimate evil. By virtue of the fact that we are placed in a world in which G-d is so hidden, it is almost certain that most of us will do things that are wrong at one time or another. King Solomon spoke about this when he declared, “There is no man on earth who is so righteous that he does only good and never sins” (Ecclesiastes 7:20; I Kings 8:46). But, as we have said, having done something wrong is a far cry from being or becoming an evil person. What happens after we do something wrong is the key. What happens to a person who finds out that he has done something wrong? What goes on inside? What leads a person or a nation into getting enmeshed in evil to the point of becoming its agent - of becoming an embodiment of evil? And once a person or a nation falls so low, is there any chance of getting back on track again? Might the possibility even exist that there is a net gain to having sinned? Isn’t this a dangerous possibility to consider? Falling Deeper and Deeper into Sin The Torah uses three primary terms to define “sin”: Chet [ ] ט, Avon [ ] and Pesha [ ( ] שsee Exodus 34:7). On Yom Kippur (the Day of Atonement) the High Priest would pray for atonement for his people by admitting, “Your people Israel have erred (chet), deliberately disobeyed (avon), and obstinately violated (pesha).” In our psalm, chata’im, letzim and resha’im correspond to these three levels of sin. The cycle begins with Chet, unintentional sin or error. The word chet carries an additional connotation. This is brought out in the verse describing the fighting men of the tribe of Benjamin: “There were seven hundred chosen men, lefthanded, every one of whom could sling stones at a hair, and not miss” (Judges 20:16). “And not miss” is velo yachti in Hebrew. This is the source for the
Hebrew expression, le’hachti et ha’matarah, literally, “to miss the mark” or “to veer off course.” We learn from this that chet involves some lack, deficiency, flaw or imperfection within us that makes us miss the mark and stray from the straight path. Admitting our chet is therefore a fundamental prerequisite of true repentance because it refers to something extremely basic and essential at the root of all sin. We are all prone to make mistakes, to miss the mark, and fall off course. But Earthlife is a school in which, if we only learn from our mistakes, the net gain can offset the loss. The main thing is to get back on track. Only when we fail to learn from our mistakes do we tend to get tangled in the nets of rationalization. Either we minimize the gravity of a misdeed and thereby assuage our conscience that, after all, we haven’t done such a great evil, or conversely, we may feel that we cannot resist the temptation, that it is too great, that we are incapable of overcoming such a formidable test. This rationalization process is itself a sin. It could correspond to the Hebrew term for transgression, Averah [ ]. Averah is related to LaAvor [ ], “to cross over.” By “transgressing an Averah,” one “oversteps one’s bounds” and “crosses the line” between Chet [unintentional error] and intentional sin [Avon]. This is perhaps why Averah [ ] and Avon [ ] are related phonetically to IverBlindness [ ], Ivut-Distortion [ ], Avel-Perverseness [ ]. Traditionally, Avon is defined as a deliberate sin performed with the intention of satisfying a lust. Avon is considered “intentional” because deep down a person knows when he is rationalizing, and he is held accountable for it. If Chet is “straying from the straight path,” Avon is “avoiding and denying reality,” and ultimately “fleeing from the truth.” The modern term for Avon is Cognitive Dissonance - a sort of “static” produced in a person’s psyche when he confronts information telling him he is wrong. Anything conveying the message that one is wrong is irritating, and is met by discomfort; it poses a threat to one’s selfesteem, a blow to his ego. When any of us are caught in the Transgression > Blindness > Distortion > Perversion > Intentional Sin syndrome, he will do anything to flee reality, to deny its existence and avoid seeing things the way they are. A man may know, without a shadow of a doubt, that he has sinned and is diverted from his life’s goal, having betrayed all his values. He even knows why - but is not ready to say so openly or to hear it from others... He lies awake at night and thinks about it; his soul cries out in the darkness; but in the light of day, in the eyes of otherss, he seems happy and content. In order to hide the truth that is
eating away inside of him, he continues to sin, picks up speed and rushes madly towards the brink of the abyss (Rabbi Joseph B. Soloveitchik, in Peli, On Repentance, p. 103). The sinner, say the Sages of the Kabbalah, does not have an integrated personality. The sinner’s personality is a schizophrenic personality. Diffuse, alienated and blown to and fro by each gust of wind; one part of him may be found in one realm while another part of him is in another realm altogether. The sinner behaves in an inconsistent manner. The curse of “and the Lord shall scatter you among the nations” refers not only to a nation, but also to the individual sinner. His capabilities, his spiritual powers, his emotions and his thoughts are without internal cohesion; he has no single axis around which his personality revolves. For such a person, repentance leads to “the ingathering of the exiles,” meaning the unification and concentration of the personality which has been shattered to smithereens as a consequence of sin (ibid. p. 329). The ancient rabbis spoke about chet as “a spirit of folly” [ruach shtut] which enters a person and blinds him to the real consequences of his actions (Sotah 3a). When we first make a mistake, therefore, before it becomes ingrained, it is necessary to correct it immediately, to banish the spirit of folly and come back to our senses. When this is not done, a certain distortion sets in. Our perception becomes twisted. We no longer view reality as it is, but begin to rationalize our vice and think of it as a virtue. We are then more susceptible to sinning intentionally in order to satisfy our lust. At one point, because the psychic pain is too great, we repress any sense of regret. We become expert in rationalizing to the extent that nothing bothers us any more. Examples of this downward spiraling process are alcohol and drug (including tobacco) addiction, overeating, petty theft, constant irritability, etc. etc. In all these cases, a spirit of folly, i.e. a certain kind of perceptual distortion sets in and becomes part of us. It causes us to perceive things which are evil as good, and vice versa. When this spirit is not evicted forthright, and the sin is repeated, twice, three times, and more, it seems like the most natural thing in the world. There is no greater distortion than this. One who says, “I will give in and sin (Chet) now and repent afterwards... I will give in and sin now and repent afterwards...” will be prevented [from heaven] from repenting (Mishnah Yoma 8:9). Why does the Mishnah repeat twice, “I will give in...” “I will give in...”? This is to indicate that when a man transgresses once and then repeats it, it becomes like something permissible... (Talmud Yoma 87a).
At this point a person can still break the cycle of sin. He can return in Teshuvah (repentance). As above, he can even come out of the experience with a net gain: Having tasted the sweetness of sin and its sting, he will be wiser than if he hadn’t. If, however, he does not break the cycle, but continues to shield himself from the truth, he will fall further into Pesha [committing crimes which cause him to become coarse and insensitive and therefore unworthy of Hashem’s forgiveness], Resha [becoming twisted inside; getting caught in the trap of his own wickedness], and Ra, complete, unmitigated evil.
The Downward Spiral of Sin Chet [ ] ט- error; mistake; wrongdoing; straying; veering off track; failing; falling Averah [ ] - Avon [ ] - to sin deliberately; to sin with the intention of satisfying a lust; to transgress willfully; to act perversely; to rationalize, hide, distort, pervert the truth of one’s wrongdoing, knowing that it is wrong, and yet making excuses that it isn’t really so bad, or that one is incapable of overcoming the impulse to do wrong. Pesha [ ] ש- Resha [ ] ש- Ra [ ] - iniquity, outright rebellion, obstinate violation, hardened crime, trapped in wickedness, unmitigated evil
The Torah Empowers Man Is there a way back? Can we retrace our steps and regain what we have lost on an even higher level? We begin with the premise, strongly upheld in the Torah, that every human being is born with free will to do good or bad. In most cases, we judge something good or evil according to its consequences. Without an objective moral standard, however, individual human beings - and mankind in general - are at a loss as to how to truly judge their own actions. The truth is that man does possess an inborn moral nature. His ethical conscience revolts against injustice. In the same vein, man is inherently religious and carries within himself a spark of Divinity which arouses compassion towards all creatures and which can never be totally extinguished nor compromised, even by the use of brute force and mental coercion. His sacrifice and dedication to a morality that stands above his own personal interests, to the point of sacrifice of life itself, may be seen as proof of a deep, inborn moral conscience. But man is equally selfish. And this selfishness is equally inherent in his nature. As we have seen, we are easily swayed by personal interests into rationalizing
our behavior. The mechanism of cognitive dissonance allows us to understand how man’s concept of moral validity is determined by his goals, rather than the other way around. That is, his philosophical thinking, rather than being as objective as is believed, can become the tool of his desires, tools employed not only to realize his lusts but also to justify them and transform them (in his own eyes) into virtues (see Eisenberg, Survival: Israel and Mankind, Feldheim Publishers, pp. 48-49). Thus, according to the Torah, human beings are born potentially good. If this potential is developed, its power is awesome. As above, a single individual can change the course of history. Jewish law thus declares that one individual can sway the scales of humanity to the side of merit (Rosh Hashanah 17a; Maimonides, Laws of Repentance 3:1). If this potential is not developed, or if it is developed negatively, as is usually the case, the consequences are disastrous. The Torah therefore speaks to man’s potential, to what he is already innately capable of doing and says, “God has given you the opportunity to build on the deepest powers of your soul, to add strength to and refine these powers.” Why is this necessary? Because, as King David is teaching us, the odds against man developing his potential to be Godlike are overwhelmingly against him. This in itself might seem unfair were it not for the fact that we, as human beings, experience the greatest sense of pleasure from our own accomplishments. This is all the more true when our accomplishments result from overcoming difficult obstacles. We can then look back at all the obstacles that blocked our way and see that they too were part of our becoming who we are today. (See Ethics of the Fathers 5:23, “According the effort is the reward.”). Thus, in addition to building on man’s innate desire to do good, the Torah directs him how to sublimate and refine those very aspects of his personality which are adverse or antithetical to doing good. His inborn sense of morality is not, however, negated. On the contrary, he realizes that he is being commanded by the very Creator who implanted his pure soul within him. But he also knows that without referring all morality back to its transcendent Source, he is incapable on the basis of his conscience alone to decide exactly what to do in every possible life situation. He may be well meaning, but without the Torah of Hashem to guide him, he is subject to a myriad of rationalizations based on his own limited subjectivity. Without man’s answerability to G-d, as well as responsibility to himself and his fellow creatures for his actions, morality would be a castle built on shifting sands. The Torah’s commandments therefore require a certain amount of creaturely humility and the realization that man cannot establish an objective morality on the basis of his own good intentions or his superior reasoning. History has surely borne this out (ibid. p. 87).
The Road Back One of the most powerful concepts in the Torah is the concept of Teshuvah. Teshuvah means “return.” It is often translated “repentance,” for it includes a profound sense of remorse, sorrow and genuine regret that a person feels after realizing that he or she has done wrong and wants to make amends. Teshuvah thus involves a conscious decision to dissociate oneself from those things which brought us low and precipitated our erring and losing our way. It also involves a desire to retrieve and reclaim our basic dignity as free willed human beings not driven by our baser compulsions. Through Teshuvah, we return to our selves. We also return to our Higher Selves, to potentials within ourselves that we didn’t know existed. Indeed, through sincere Teshuvah, we attain a higher level of closeness to Hashem than we had before we sinned. But this important rule requires explanation. One of the fundamental teachings of Judaism is that when any person repents, his sins are forgiven. The Torah thus states, “If you return to Hashem your God and listen to His voice... Hashem will then accept your repentance and have compassion on you” (Deuteronomy 30:2-3). As we find in the case of the people of Niniveh, the doors of Teshuvah are open to every human being, Jew and Gentile alike (Jonah 3:10). Teshuvah is effective for any sin, no matter how serious, and our sages teach us, “Nothing can stand in the way of Teshuvah” (Jerusalem Talmud, Pe’ah 1:1). It helps no matter how often a sin may have been repeated. It is equally effective for an entire lifestyle as it is for individual sins. Even if a person has lived an absolutely evil life, denying and blaspheming God, he can still be forgiven. God thus told His prophet, “The evil of the wicked man shall not trip him up on the day he turns away from his wicked way” (Ezekiel 33:12). Since God created man as a fallible creature with free choice and free will, it is all but inevitable that man should sin. It is thus written, “There is no man who does not sin” (I Kings 8:46; Ecclesiastes 7:20). If there were no means of erasing sin, man’s guilt would accumulate until he would cry out with the anguish of Cain, “My sin is too great to bear!” (Genesis 4:13). For this reason, God gave man Teshuvah as a means of eradicating his sins (see Kaplan, Handbook of Jewish Thought, Volume II, pp. 204-206). The Torah gives critical importance to the concept of Vidui in the Teshuvah process. Vidui [ ], usually translated “confession,” is from the reflexive verb form LeHitvadot [ ], and means literally, “to admit [the truth] to oneself.” King David thus said, “[At last] I admitted my chet to You, no longer concealing
my avon. I said: ‘I will confess [ ] my pesha to Hashem,’ and You, You have forgiven the wrong [avon] of my sin [chet], selah” (Psalm 32:5). According to the sages (see especially Rambam, Laws of Repentance 1:1), in order to fulfill the Torah’s command of Vidui, we must articulate to ourselves in words (not just in thought) what we have done wrong, regret having sinned and resolve not to fall again. In a sense, Vidui is the mechanism which allows us to attain perfect repentance. This mechanism works in the following manner: We often feel that something is wrong with our lives. Perhaps we cannot put our finger on it, but something is definitely wrong. In modern terminology, this could be called “a free-floating anxiety-state.” Our emotions are blocked and we are unable to function fully. Now, if someone will tell us that we are suffering because we sinned, we will probably tell them to butt off (leave us alone). We might even show anger at such audacity. On top of this, we might go to synagogue and have to pray that day (including the Vidui prayer which is a detailing of all the things we supposedly did wrong). All this has no effect, however, because our inner lives are completely divorced from what we are saying. So where do we go? First of all, we have to understand that we are born with tremendous energy to grow and accomplish. We are born with the potential for attaining closeness to our own souls and to the One who made us. But we get blocked. Through our upbringing and through our own actions, this vital energy is dissipated. By the time we really could use it to grow and develop our greatest potentials, it seems that it is inaccessible. It’s gone. Where did it go? In the majority of cases, it has gotten stuck in various mistaken attitudes, habits, compulsions and “hang-ups” which we know are detrimental but cannot seem to get rid of. On the contrary, instead of improving ourselves and changing whatever needs to be changed, we identify with our hang ups and tend to rationalize that we are really okay. We will even go so far as to defend those very things in ourselves which are preventing us from growing and improving our relationships with others. We become so entangled in this mess that our whole inner life (or what is left of it) becomes one big escape from reality in which our vital energy is constantly dissipated in trying to justify what we do and “feel” okay. In other words, our ability to judge ourselves clearly and honestly is completely distorted. Again, we become victims of “cognitive dissonance” (that old mechanism inside us which allows us to reject, avoid and explain away any information which may contradict or upset our present self-image).
What we must do is retrieve this vital energy (which is given to us when we are born and to some extent is renewed - in diminishing proportion - every year on Rosh Hashanah, every Shabbat, every morning, every hour, and every moment). This is accomplished by admitting to ourselves that something is wrong and that we want to take responsibility for what we have done so that we can free ourselves of any compulsions that we may have gotten stuck in. We start by making a distinction between who we really are and what we have done. We dissociate ourselves from what we did in order to realign ourselves with what we are. We regret what we did wrong. This step is called Akirat HaRatzon, “uprooting the will” with which we did wrong, in order to reclaim this same will for real growth (Mesilat Yesharim, Chapter 4). Dissociating or disengaging from what we did wrong involves saying: “That is not me. If I knew then what I know now, I would never have done that. I am me and those actions are not me.” Since, on our own, we find it difficult to be objective about what we have done, and we seem to prefer to suffer with unproductive feelings of guilt, and at the same time rationalize that it wasn’t so bad after all, etc., the Torah comes along and says, “One who goes to great lengths to detail his Vidui before Hashem is considered praiseworthy” (Rambam, ibid.). This means that in articulating what we did wrong with words, we can use words to make distinctions instead of blanket statements like “I’m no good,” or its opposite, “I’m really okay.” We can use words to recall details, to clarify what we are really feeling, to get back in touch with who we really are. We can use words to speak to Hashem, to ask Him to heal us of old wounds, to free us from our own mechanisms, to accept us, to love us, to enlighten us, to bring us close to Him. Only then can we clean our systems and get on with what has to be done. Far from being just a “guilt-trip,” the act of Vidui is an owning up to what we have done and a sincere desire to correct our past, learn from it and even be a better person than we could have been before. Before Hashem Confession (Vidui) is a private affair. It can only take place lifnei Hashem, literally “before God.” Rambam (Laws of Repentance 2:5) makes this clear when he writes, “But sins between man and God should not be made public, and a person is considered brazen-faced if he does so. Rather, he should repent before Hashem, blessed be He, declaring his sins before Him and confessing them.” Rabbi Joseph B. Soloveitchik speaks about this: Judaism views man as standing before God always - it does not accept a division between two worlds, one in which man stands before God and the other in which man flees from Him. Man is always standing before God - whether he be in the
study-hall, the office, the synagogue, or in the bedroom. At all times, wherever he may be, man is standing before Him, before the Holy One, blessed be He. And yet, when man sins, he creates a distance between himself and God. To sin means to remove oneself from the presence of the Master of the Universe. “I was standing before You and sin came and estranged me from You, and I no longer feel that I am before You.” The whole essence of the precept of repentance is longing, yearning, pining to return once again to being “before You.” [When a person confesses, he is therefore saying:] “Free me from the tangling web of my sins and allow me to return and stand before You. Restore me to where I was before” (Peli, On Repentance, p. 92). Confession forces us to awaken to the reality of Hashem’s Existence right now, in the present, then in the past, and then in the future. For only when the reality of His Eternal Presence literally overwhelms us right now, at this very moment, can we begin to admit to ourselves that whatever wrong we committed in the past also did not take place in a vacuum. God was with us even when we were not aware of His Presence. (And God does not only pay attention to what we did wrong. He knows all about us, the good as well as the bad. A large part of Teshuvah thus involves acknowledging our good points and building on them.) Finally, confession includes the realization that, from this moment on, our entire future, everything we do, will forever be before Hashem. Death itself cannot separate us from our God. On the contrary, death will no longer be seen as an end but as a continuation of our lives in eternity. Instead of shrinking from the awesome realization of Hashem’s Presence, we are cleansed by it. This introduces the concept of awakening to G-d’s Presence in our lives in the past, the present and the future. Teshuvah-Return can take place at three different moments: 1) Usually we think of returning in teshuvah after we have done something wrong. Certainly, in view of the fact that the numbing effect of sin has already set in, this is already a great attainment. If a person can be honest enough to admit he did wrong even after the deed has been perpetrated, this is indeed praiseworthy. But this is only the first level, similar to chasing after a thief after initially having fallen prey to his crafty tricks. If we can still manage to catch him as he runs down the street, we are quite lucky. 2) We can return in teshuvah at the very moment we are doing something wrong. This is extremely difficult. This is the second level, similar to coming to our senses while admiring ourselves in a mirror in a suit that is not ours. This “mirror” is none other than our own distorted image of ourselves, our ability to rationalize our every action. It allows us to think that we are fine even as we are doing wrong (such is the power of rationalization) and yet, with G-d’s help, still coming to our senses before the thief actually steals all our precious possessions. 3) We can return in teshuvah
before we do wrong. That is, we can catch ourselves when the wrong we are about to do is still a thought or a word. This is not as difficult as it sounds. With practice, i.e. the more we become familiar with the way our thinking process works, we can actually catch ourselves before we think or say something wrong. What advantage is there to all this? The advantage is incredible, priceless. In order to understand just how priceless it is, we need only ask what actually does happen when we do wrong? We get robbed. The very energy with which we were born and which we are to use in order to grow to our full stature gets stolen - usually before we are even aware of its value and its availability to us. Teshuvah is the way Hashem gave us to reclaim that precious energy. Once we return in teshuvah for mistakes we made in the past, we become more sensitive to the mistakes we are making in the present. We then can become so sensitive that we can stop ourselves from doing something wrong the second it reaches our consciousness. In doing this kind of teshuvah, we begin to reclaim all the energy we need to live fuller, more empowered lives. As a nation, we also reconnect to the power of our ancestors. We begin to fulfill our mission. Teshuvah is the beginning of all this and more. Basic Laws of Teshuvah Rambam mentioned that realizing how we are “before Hashem” at all times is an essential part of Teshuvah. This phrase has another important meaning. It is reminiscent of the Mishnah (Yoma 85b) which says: “Rabbi Elazar ben Azariah explained the verse: ‘On this day [Yom Kippur] He [G-d] will grant you atonement, so that you will be cleansed. Before Hashem you will be cleansed of all your unintentional sins’ (Leviticus 16:30). The words ‘before Hashem’ teach us that Yom Kippur atones for sins between man and God. It does not atone for sins between man and man, however, until a person appeases his friend [by making amends and asking his forgiveness].” When a person sins against God alone, God alone can forgive him. But when one sins against another human being, he must first make the necessary restitution and gain forgiveness from the one he has wronged (Rosh Hashanah 17b). Neither repentance, nor Yom Kippur, nor death itself, can wipe out a sin until forgiveness has been earnestly sought from the one against whom it was committed. Every sin against man is also a sin against God. However, even the sin against God is not forgiven until forgiveness has been obtained for having sinned against our fellow man. Therefore, although we are required to confess such sins before God, our confession is not valid until restitution has been made and the victim’s forgiveness obtained.
If we have hurt another in any way, we must seek forgiveness even though we have made monetary restitution for the injury. Similarly, if we rob another, besides making restitution, we must also seek forgiveness for the anguish caused by the robbery. Of course, in a case of purely monetary damage, where there was no intent to hurt the victim, monetary restitution is a complete atonement. In order to repent, we must make complete restitution for any theft or damage. If the injured person is not to be found, however, we need not seek him out, but can leave the restitution money with a competent rabbinical court and thus obtain complete atonement. For repentance to be complete, we must cleanse ourselves of the taint of any illegal gain, even where restitution is not required by law. Therefore, if we have stolen from or hurt a number of persons, and do not know which, we must make restitution to all in order to repent completely. Similarly, we must make good all loss, as well as any pain and shame that may have resulted from our action. We must also make restitution for all profits or any other benefits we may have accumulated as a result of the act. Even if stolen land has been in one’s family for many generations, one is considered responsible, and is required to return it (see Kaplan, ibid, pp. 254-255). The Net Gain of Sin? We emphasized above that Teshuvah brings a person closer to Hashem than before he sinned. This is not usually attained in one step, certainly not by most of us. The Talmud (Yoma 86b) therefore makes a distinction between two types or levels of Teshuvah: “Teshuvah from fear” and “Teshuvah from love.” According to the Talmud, “Teshuvah from fear” neutralizes intentional sins (avon) and turns them into unintentional mistakes (chet). But this is just the beginning. It is like a reprieve to allow us to get back on our feet. Once we have begun to reestablish our original closeness with our Creator, we are to refine ourselves even more and transform ourselves, not only by dissociating ourselves from that which is wrong, but by positively involving ourselves with the performance of mitzvot and good deeds. This is the next stage of “Teshuvah from love,” the positive effects of which will bring us even closer to Hashem than before. Through Teshuvah from love our former misdeeds are not only neutralized, but also are considered meritorious acts (because they actually prepared the way for our coming closer to Him than before we sinned). Thus, according to the Talmud, “Teshuvah from love transforms our intentional sins into merits.”
For what is love but the desire to bond with the one we love. Bonding itself involves dissolving whatever boundaries exist between the lover and the beloved. Bonding in love means becoming one with the beloved. This is alluded to in the numerical value of the words for “love” and “oneness.” Ahavah-love and Echadone both equal 13. Love is also the desire to do something, anything, for the Beloved, even give one’s life. This is consistent with the root meaning of the word AHaVaH [ ]. Its two root letters are HaV [ ], which mean “giving.” When the deep power of love that lies dormant in the human heart is focused on God, the most natural reaction is to want to give back to Him that which is most precious to us... When love is allowed to well forth from the depths of our beings for the One who made us, we become transformed. The heart opens to embrace life in its fullness. We begin to extract the deeper lessons of our lives because we now accept who we are and who we have been, both of which are preparatory for moving toward who we are capable of being. We accept and embrace the totality of who we are. Love not only binds us to the Beloved but also allows us to love ourselves. We reclaim the parts of ourselves that we hated, the Rasha, the Choteh and the Letz. They can no longer operate “independently” to undermine us. They are embraced and transformed. We learn from our mistakes. More, we grow from our mistakes. We grow so much that, in heaven, it is considered as if our former misdeeds actually led to true refinement and closeness to Hashem. This is the power of Teshuvah from love. Similar to a school, our lives here on earth will be seen as moving from lower grades to higher grades in which mistakes were part of the learning process, and, because we lacked understanding, we will not be held accountable for having done wrong. But this is only when we have truly repented from the depths of our hearts, from true love, and not only from any fear of punishment or revenge. Similar to the Talmud’s distinction between Teshuvah from fear and Teshuvah from love, Rabbi Soloveitchik distinguishes between “Teshuvah of Expiation” and “Teshuvah of Redemption.” Through the Teshuvah of Expiation, God pardons our sin and erases it from the books. But Teshuvah of Redemption does not involve breaking with the past. It does not entail annihilating evil, but rather rectifying it and elevating it. Sin is thus not to be forgotten, blotted out. On the contrary, sin has to be
remembered. It is the memory of sin that releases the power within the inner depths of the soul of the penitent to do greater good than ever before. The energy of sin can be used to bring one to new heights (Peli, ibid. pp. 274ff.). This is why, Rabbi Soloveitchik explains, David, the spiritual author of Psalms, is called “the man who raised high the yoke of Teshuvah” (Mo’ed Katan 16b). David is the soul of Israel, and as such he is to serve as an example to every individual soul that is or was or ever will be born as. For although he himself sinned, he repented. He took sin, and out of it constructed the yoke of Teshuvah. The Five Books of Psalms, corresponding to the Five Books of the Torah, is the Book of Teshuvah of Redemption. Atonement Through Teshuvah, we not only reverse the downward spiral. Through Teshuvah, we come face to face with ourselves. We come into contact with the healing waters of God’s (and, consequently, our own) Mechilah (pardon), Selichah (forgiveness) and Kapparah (Atonement). In a sense, Mechilah (pardon), Selichah (forgiveness) and Kapparah (Atonement) are the ultimate cleansing agents for the spiritual blemish left by Chet, Avon and Pesha. They do not necessarily exist in a one-to-one relationship with each other. We do not, for instance, ask Mechilah-pardon specifically for our Chet or Avon, or Selichah-forgiveness for our Avon or Pesha, or Kapparah-atonement for our Chet, Avon or Pesha. They exist rather in a dynamical relationship with each other. This is brought out in the following prayer that appears before the section of Korbanot (Sacrifices) in the Siddur: May it be Your Will, Hashem our God and God of our ancestors, to have compassion on us, pardon [mechilah] us for all our mistakes [chet], cleanse us [kapparah] of all our sins [avon], and forgive us [selichah] for all our crimes [pesha]... It is brought out similarly in the Sefardic Tachanun service. Pay attention to how all six terms are used, not interchangeably, but dynamically: May it be Your Will, Hashem our God and God of our ancestors, to pardon us [mechilah] for all our misdeeds [chet], to cleanse us [kapparah] from all our sins [avon], and to pardon [mechilah] and forgive us [selichah] for all the times we consciously rebelled against You [pesha]. Forgive [selichah] our sins [avon] and
errors [chet] and make us Your eternal inheritance! Forgive us [selichah], our Father, for we have erred [chet]! Pardon us [mechilah], our King, for we have rebelled [pesha]! For You, O God, are good and forgiving; You extend Your abundant lovingkindness to all who call upon You. Hashem, for the sake of Your Merciful Name, please forgive [selichah] whatever I have done wrong [chet] for it is more than I can endure... In the above prayers, we have: Mechilah-pardon paired off with Chet-error Kapparah-atonement paired off with Avon-intentional transgression Selichah-forgiveness paired off with Pesha-rebellion Mechilah-pardon and Selichah-forgiveness paired off with Pesha-rebellion Selichah-forgiveness paired off with Avon-transgression and Chet-error Selichah-forgiveneness paired off with Chet-error Mechilah-pardon paired off with Pesha-rebellion Selichah-forgiveness paired off with Chet-error Mechilah-pardon is the weakest of these three. When a criminal offender is pardoned, it is an act of mercy. We have removed the stigma to some extent, but not enough to relate to this person as we did before he committed the crime. Selichah is slightly stronger. When we forgive someone for having wronged us, we “make up” with them, re-establishing the relationship “the way things were.” Kapparah is strongest. Kapparah is atonement (at-one-ment). In Hebrew, the root KaPaR means “to cleanse.” This is comparable to a person eating a meal at a joyous occasion. At one point, a piece of food falls and stains his shirt. He dampens his napkin with a bit of water and attempts to remove the spot. Although the spot is somewhat visible, he has no choice but to continue wearing the shirt. It isn’t the same as before, but he has little choice, so he continues wearing it. This is parallel to Mechilah. At home, he washes the shirt and hopes for the best. To his disappointment, the spot is still slightly visible. Again, he can wear it, and it is clean, but it isn’t as clean as it was before the stain. This is parallel to Selichah. He sends the shirt to the cleaners, with instructions to remove the spot with some special cleaning solvent. To his relief, the shirt is clean. He can now wear it as if nothing happened. This is parallel to Kapparah, except that in spiritual terms Kapparah-cleansing brings about a situation in which a greater closeness is
established than before the sin. The Dynamics of Sin and Teshuvah Rabbi Soloveitchik’s treatment of the subject of Teshuvah is extremely important reading for anyone who wishes to understand the deep dynamics of Teshuvah. He sheds the light of Torah on some of the deepest secrets of human nature: The question whether repentance implies continuity or severance, whether it sustains the past or utterly nullifies it, depends upon the nature of repentance. There is repentance which does allow for continuity and which accords recognition to the past, and there is also repentance whose goal is the utter annihilation of the evil in the soul of man. No matter how old he is and what stage he has reached in life, a Jew begins to long again for the Master of the universe [at one point]... [In] longing for the Master of the universe, a man is drawn to Him and rushes towards Him with all his strength. He [even] runs faster than he used to run before he strayed afar. The intensity of the longing that bursts forth after having been pent up for so long impels him forward. For example, if I were actually to see my father, would I not run after him as fast as light itself? So too, the sinner who has repented runs after the Creator with all his might and strength, in a storm and in torment, his whole being is sucked in and drawn upwards toward the Infinite. This impulsion of longing raises the individual who has repented to a level above that of the thoroughly righteous man. He has not forgotten his sin - he must not forget it. Sin is the generating force, the springboard that pushes him higher and higher. For such a person, repentance does not mean a clean break with the past, but rather continuity; for him, the Holy One, blessed be He, does not “overlook sin,” but “bears sin and iniquity.” On Yom Kippur (the Day of Atonement) we are not bidden to tear out the pages from the Book of Life or from the history of man. Man is not required to cover up and conceal the bad years, the years of sin. Rather, he has the capacity to sanctify and purify them. Do we not pray to God: “Pardon our iniquities [avon] on this Day of Atonement; blot out [mecheh] and remove [ha’aver] our crimes [pesha] from Your sight, as it is said, ‘Surely it is I alone who [can] blot out [mocheh] your crimes [pesha], for My sake, and I will no longer remember your sins [chet]’ (Isaiah 43:25).” We thus begin with a prayer for annihilating evil, for blotting out iniquities and remembering them no more. But further on, a second idea is expressed in this very same prayer, the idea that repentance in which sin is annihilated is not enough: “And it is said, ‘For [the virtue of] this very day shall
acquit you [kapparah], to purify you [taharah] of all your sins [chet]; before Hashem, be you cleansed [kapparah]!’ (Leviticus 16:30). That is, being uplifted and exalted precisely after having sinned!... This then was the prayer, the command of the High Priest: “Before God, be you cleansed!” It was as if he had declared: Be not satisfied with God “overlooking your sin” (mechilah). Cast your eyes upward towards “He who bears sin and iniquity.” © Rabbi Avraham Sutton http://www.geulah.org
By Zippora Feld Translated from the Preface to Achim Acharim, / The Other Brothers, A Hebrew Work by Yair Davidiy The history of our Israelite nation goes back through the last 3817 years. Since our forefather Abraham was the first to discover that the world has a Creator, and that for all things there is a cause and reason, till our own times our nation has gone through many fateful events the experiences of which shaped her character. Among the early events were the blessings of Jacob given to each one of his twelve sons, slavery in Egypt, splitting of the Red Sea, deliverance from bondage with great wonders and material spoils, the miracles in the wilderness, and victories over powerful enemies. Greater than all these events, was the receiving of the Torah, which not only changed us to a chosen nation, but also in equal measure committed us to keeping the Torah’s instructions and laws for living. Later developments entailed entering into the Land of Israel, the Period of the Judges, sundry wars, and alternately doing the will of the Almighty and at times being in rebellion against Him. The building of the first Temple was followed by national fragmentation and corruption and we were exiled as a result. After the rebuilding of the Sanctuary we repeated this pattern till we merited a greater, longer and more painful exile. Out of all this ever-changing course of turbulent events and extraordinary developments, there grew and developed the Jewish People of Israel, who began to consolidate themselves a unique character with its own peculiarities. They became a people who tried at times to be assimilated and to change into a nation "like all other nations. "However, they never succeeded in this and never will do
so, for it had been predicted, "THE PEOPLE SHALL DWELL ALONE, AND SHALL NOT BE RECKONED AMONG THE NATIONS" (Numbers 23:9). That prophesied governance at our beginning accompanied us throughout our history. In every period, in times of prosperity and especially in periods of darkness we were always insulated from and not connected to others, for we were "THE PEOPLE [WHO] SHALL DWELL ALONE.” When we look again to the time when Jacob blessed his sons, we see each one receiving a different blessing. Some say these were words ofcounseling advice, specifically unique to each, according to their individual propensities (Midrash Tanchuma, Genesis 44:18). The Midrash also clearly delineates to Judah and Joseph the diverse prophesied formidable powers each one was to have. Jacob’s blessings also included his last wish, that there be unity amongst the Tribes when he told them "GATHER YOURSELVES TOGETHER" (Genesis 49:1).Jacob wished that his descendants be united and work together undividedly. It is almost impossible to imagine the potential power of these wonderful abilities if we were working toward a common goal through unified efforts our father Jacob wants us to realize. An example of this potential is described in a Midrash that tells how the brothers of Joseph reacted in face of the refusal of the King of Egypt to release their brother. They were prepared to fight for him, utilizing a newly found spirit of unity. This united effort empowered them with a force of supernatural potential that could have resulted in the destruction of the country of Egypt. Though this Midrash is not necessarily relating historical fact, it is a teaching to illustrate a deeper truth. The formidable potential that arises from unity of the combined action of all the Israelite tribes, may be seen throughout our history. It was evident among Israelites from the conquest of the land of Canaan in the time of Joshua son of Nun, to the Israeli War of Independence in 1948, and resultant conflicts (1967, etc.), that were successfully fought for the sake of establishing and ensuring the survival of the State of Israel. We also experienced the opposite effect, when the Tribes ignored the principle of reciprocity and their need for mutual help and became divided. Consequently adverse forces caused chaos, destruction and desolation prevailed. Much to our regret, examples of this latter situation are not lacking and were often prevalent in the course of our development. Precisely as a result of this negative energy, the Second Temple was destroyed as described in the Talmud. The Bible tells us also of terrible fraternal strife, e.g. the war of the other tribes against the tribe of Benjamin (Judges 19 - 20).This came about because they had not tried hard enough to walk in the way of the Almighty. They had not been receptive towards those who were not "one of their own, like themselves.” In our own days we can clearly see how terrible are the fruits of disunity. The long lasting terror of the Palestinians against the Jews is a horrific situation, in
which our people are mocked, disgraced and humiliated at the hands of those who murder them and their children. Sadly, this state of anarchy and debasement is the result of confusion and lack of knowledge about our role and goal as the chosen nation. Currently there is a growing hatred among different factions of the Jewish people. On one side we have those who acknowledge the Torah of God and keep His commandments. They know to whom this country of milk and honey rightfullybelongs, and what must be done to purify it of the Arab foreigners who are intruders in it. On the other side are those who do not attempt to go on the right path, but try to impose their own opinion on all others and insist on handling matters only according to their own notions. Because of this lack of unity we needlessly limit and diminish our potential and weaken ourselves in the face of our enemies. Let us look back in history, to the Land of Judah towards the end of the Second Temple Period when the Holy Sanctuary still stood in all its wondrous beauty. In this period the Jewish people, were deeply mired in the sins of baseless hatred, controversy and pride. The nation became increasingly divided into warring factions. The sons of the Almighty were not hearkening to the voice of God and a cruel enemy was sent to besiege them. This was the last warning sign from Above, a final chance for the nation to return to their Father in Heaven and to join together as brothers. Despite this warning, the lack of mutual respect and hatred only increased to intolerable levels. God regretfully gave the approval for the cursed Romans to destroy our Temple, the House of the Almighty God, our source of Glory, the fountain of our Light and our Life. We were removed and exiled from our holy land, which by Divine fiat cannot bear those who do not keep the commandments nor walk in the ways of the Almighty. At this tragic point in our history the spirit of division totally engulfed us and gave rise to lasting confusion. This division first appeared when Judah and Joseph separated in the days of Rehoboam and Jeroboam. The resulting antagonism between the Kingdoms of Judah and Israel had a long lasting effect. The bond between the tribes had been weak and tenuous from the beginning, and finally it was cut asunder completely. The ten tribes of the Kingdom of Israel were cruelly torn out from their portion of the Land and were cast off into the far distance. This breaking up of our unity propagated itself into greater disaster when the remaining unity in the Kingdom of Judah painfully dissolved. The remaining tribes of Levi, Judah and Benjamin were also removed from the land and scattered in the domains of foreign, inimical nations. For their part, the Ten Tribes of the former Kingdom of Israel wandered away, became assimilated, and lost their identity. Willingly or by force of circumstance, they spread out into the far corners of the earth and became like the nations around them. By G-d’s grace, in our days they were found in the West, in Western Europe, the British Isles, North America, and Australia. In
comparison, the Jews of the Kingdom of Judah, preserved their Jewish identity, though suffering under the hard yokes of cruel decrees of succeeding empires. Thanks be to G-d, that at this time after many tribulations and much suffering, we have finally returned to the Land of our heritage. Because our Heavenly Father is gathering us and shelters us, we are now securely enabled to reach out to our Lost Brothers to help them return to us.If we look to G-d, with His help, we may yet reintegrate our forces and prove to our forefather Jacob, that we have not forgotten his final wish that we all come together. If we do this, we will be raised up again and merit the fulfillment of our promised redemption of the Commonwealth of Israel. Along with her, the entire world will then be redeemed. From the beginning we were meant to illuminate the way of G-d, to G-d, to be a "light to the Gentiles.” Let us gather together again from the corners of the earth into one whole undivided and holy nation! “When the L_RD returned the captivity of Zion, we were like them that dream.” — Psalm 126:1
Yached Levavenu ("Unite Our Heart") is organized for the purpose of promoting and supporting the currently ongoing "awakening to self-consciousness" process of the Northern House of Israel, sometimes called the Lost Ten Tribes of Israel who were prophesied (in the Tanach, / the Hebrew Scriptures) to return from historical obscurity and apostasy, to true repentance and to seeking the God of her Covenant. It is specifically centered on and directed toward those who up to now have heard the Divine call to wake up to the concept of Israelite identity, and who also feel a call or need to achieve a closer connection to Divine Guidance on their miraculous return journey to Covenant relationship with the God of Israel. The emphasis in this regathering effort is on fostering the taking of the first steps of the return from “spiritual captivity” of the Ten Tribes, to interfacing
with G-d, to His Torah's prescribed ways, to building fellowship with Yehudah and ultimately for some to returning to the Land, as set down in the Covenant with the G-d of Avraham, Yitzhak and Yaakov. We at Yached Levavenu believe that the spiritual captivity, depicted in Ezekiel 37, is defined as a 2700-yearold estrangement from the G-d of Israel, from His Torah and Covenant, from Yehudah, and from the Land. This estrangement is also characterized by conformity to the ways of and identification with the nations among which we are exiled. These ways include the religions, philosophies and worldviews of the gentiles whom we set out to emulate from the beginning of our rebellion against the G-d of Israel till our present day. Yached Levavenu maintains that we are living in the beginning stage of fulfillment of the prophesied “resurrection from the [spiritually] dead” of the Northern House of Israel as described in Ezekiel 37. We believe that this resurrection, and its concomitantreturn and repentance (teshuvah) process is impossible to do on one’s own, and that it requires Divine empowerment and guidance from start to finish in the individual and collective exodus from 2700 years of spiritual death. To facilitate this return / repentance process, in addition to studying the Tanach's references and injunctions to the Ten Tribes, Yached Levavenu advocates for returnees to establish and maintain a prayer-centered intimate connection with the G-d of Israel for personal and corporate guidance. Yached Levavenu asserts that this guidance is vital for true spiritual growth and is necessary to show us the way through theological and logistical difficulties. To promote receiving this Guidance, Yached Levavenu
advocates prayer around specific themes, and doing teshuvah / repentance as the Torah-prescribed response G-d's waking us and to the effects of our exile in which we find ourselves upon awakening from spiritual death in the Valley of Dry Bones (Ez. 37). Further, and most importantly, Yached Levavenu acknowledges that Divine Guidance is to be received through G-d’s directive and animating force of G-d’s holy Spirit / Ruach haKodesh, as pictured in Ezekiel 37. For this Guidance to be received, Yached Levavenu invites participants in the building the Mishkan of Prayers. Yached Levavenu takes pointers from the challenging message of Elijah and invites readers who identify with its message to take the challenge to heart and see if they receive Divinely sent instruction to their requests about repentance on personal and corporate fronts. Yached Levavenu hopes to be one of the road signs along the way ofteshuvah / repentance to further the Ten Tribes' return to the G-d of her Covenant. To this purpose, we at Yached Levavenu believe it to be G-d’s will that we unite in helping each other in the return process. This site is prepared to facilitate this "return" process. It is a package of articles to serve as a "curriculum." for early returnees from the Valley of Dry Bones. It covers some essentials principles to know and processes to do for beginning returnees. It is highly recommended that the articles be printed out and gone through one at a time, in the sequence that they appear. If possible they should be gone through with a fellow traveler on the road of return. Notes should be kept for insights, comments, and on discussions with others, and most importantly with one's self. Above all,
one should prayerfully study them, asking God to enable one to understand them and work with the reader that they may have the effect He wants the reader to have from them. One should also ask for confirmation if these principles are true, and for correction where they need correction. Of course, one should ask for one's spiritual ears to be opened, and one should listen and expect answers, (Joel 2:23-32). Please share your insights, effects, and most importantly what you hear from the God of Abraham, Isaac and Jacob. Others will need them. "Only prayer and Torah and repentance will unify the Tribes of Israel." “And I will give them one heart, and I will put a new spirit within you...” — Ezekiel 11:19
