<%@ Master Language="C#" %> Maggid ben Yoseif / Jerusalem To
Maggid ben Yoseif / Jerusalem Torah Voice in Exile  Research of MbY for Native American Equahiyi-Wasi Society 
el Huerfano (The Orphan):  Official blog of Maggid ben Yoseif         Eldersgate-Standing Tree AIC & Inipi

As many are astonished concerning you thus: "an outline from a man!" ... "his features mirror the sons of Adam!" Thus he shall startle many nations. Concerning him, kings (rulers) shall shut their mouths because that which was not told to them they shall see and that they had not heard they shall meditate to themselves.

(Literal translation of Isaiah 52:14-15)

'Unthinking respect for authority is the greatest enemy of Truth.' -- Albert Einstein


Monday, May 13, 2013 (Eve of Pentecost) / 5 Sivan 5773 (Erev Shavuot)

Native American spiritual sovereignty restored

End-Times ‘balm of Gilead’ heals land for all relations

An original exegesis of Hosea Chapters 1-4 exempts descendants of Israelite East M’nashe -- whose migration is traced minimally to 38 Athap(b)ascan Language group nations including the Navajo and Apache Five Nations --  from the justice “without mercy” decreed for the Ten Tribes west of the Jordan River.  Justice “with mercy” is evidenced by the Native chanting of permutations of the unutterable Divine Name in Native drumming and ceremonies.  This gives the descendants of East M’nashe assimilated with the never un-covenanted priests of Gilead, the authority to administer the “balm of Gilead.” The balm prophesied to “heal the nations” is now defined as a Last Days Covenant between humanity and the four-legged, winged and things that crawl on the ground … and to end the sword, bow and “violence” (fracking) “in” the earth. (Hosea 2:20).

 Maggid ben Yoseif

 © 2013, Jerusalem Torah Voice / el Huerfano / Eldersgate-Standing Tree AIC

Note:  We do not ordinarily copyright and have never charged money for any writings or teachings. “Freely we have received, freely we shall give,” remains our policy.  Due to the controversial nature of this topic and to assure that nothing may be removed from context and the entire case is presented, this writing is copyrighted.  Any who will disseminate this writing in its entirety including the postscript link, may do so without charge with a simple email contact beforehand.


confounding doctrine and overdue reforms

Part One:  Nicea under the magnifying glass of Torah

Hosea, the 8th Century BCE prophet to the Northern Ten Tribes, foretells the fruit of a house divided and at enmity with its blood brothers.  He also provides important exegetical clues that beg for notice to bring about long-overdue reforms in the Christian religion and dogma that needlessly separate “Jews and Joes.”

These reforms have been all but impossible for Christian leaders to perceive since the Emperor Constantine advanced his political agenda while creating the theology of the Church, much of it heresy according to the Torah.  The bishops involved in the 4th Century council Constantine convened abolished – for the Church – large portions of the Torah of Moses, including Torah festivals and even went so far as to remove the “blessing and holiness” of the Torah Shabbat. (Genesis 2:3) This impudent and spiritually rebellious act almost 1,700 years ago has become magnified into all manner of doctrine based not on the Torah, but on the “precepts of men.”

Political move abolished Torah for Early church, obscuring 'covenant Jesus'

The council decided that the resurrection of the anointed Jesus of Nazareth should be celebrated as “Easter” on a Sunday.  This did away with the Torah observance of the Passover seder at which the covenant to renew the Ten Tribes – and whosoever was willing among the Gentiles --  was re-instated by Jesus and without which one is left “wanting” to explain the covenant.

The beginning of Passover can fall on any day of the week.  The second day of Passover always begins the 50-days of counting the Omer, when an adult male lamb was sacrificed at the same hour Jesus was crucified by the Romans. (See www.torah-voice.org/yshomer.htm.)   The “Book of the Covenant” is represented by the afikomen or larger portion of the “broken” unleavened wafer shared after the seder meal has ended. The “Blood of the Covenant” is represented by the third cup of the Passover Seder, called the “Cup of Covenant.” (See Exodus 6: 6-8 where the order of the cups is spelled out: Rescue and Redemption before the meal, Covenant and Return after the meal and compare with Exodus 24:8ff). This is a very ancient seder (order) determined by the statements (in order) in Exodus 6:6-8.  Its Torah context indicates the “body and blood” of Jesus were for a brit chadashah to chadash (renew, restore or repair) the same brit (covenant) the Ten Tribes known as the Northern Kingdom of the House of Israel had broken but to which all who would be called “Israel” are permanently obligated. (See “Passover Primer” at www.torah-voice.org/PasspverPrimer.htm)  Subsequent Christian doctrine based on the “body and blood” of Jesus outside of this understanding of the afikomen and the third of the Four Cups of the Passover Seder have been derived out of context with Torah.   

Black road removes faith from Christianity, deifies Jesus

Constantine’s social and political aim was to end the Christian persecution by Rome by declaring all in his kingdom, “Christians.”  While that may have been admirable, his decree also removed the dimension of “faith” from much of the early Church. "Christianity," if not the very "Jesus" it touts to represent, became a "composite" and "compromise" obviously stripped of its Torah garments and leaving Jesus naked without his tzittzit. The non-biblical phrase “one in being with the Father,” adopted by the 318 bishops representing the eastern and western traditions of the early Church, resulted in the Nicene Creed, which to this day in Catholic and some Protestant churches describe Jesus also as “God (1) from God (+1 =2); True God (1) from True God (+1 =2)” and “begotten not made.”  This formally deified the one tzadik (righteous man) anointed and sent by The Almighty specifically to re-covenant the non-Jewish House of Israel.  To call him “deity” violates the First Commandment, that The Almighty is “One,” understood for millennia before the advent of Christianity to mean that The Almighty is neither more than one nor divisible. (Deut 6:4, the “Sh’ma,” which is daily recited by the Torah observant).  Because of this conflict with the Torah, Constantine needed his council to come up with the non-biblical phrase, “one in being with the Father.” However, you add it up, the Nicene Creed mentions two Gods without that phrase, and the phrase itself “adds to the words of Moses,” which is strictly forbidden in Torah.

A personal note:

No disrespect is meant to anyone; only to state clearly that Native American concepts of Jesus are not the same as Christian doctrine and dogma.  Except for those who have left the traditions of the elders and converted to Christianity or some other faith, the vast majority of Native Americans believe Jesus to be our “Big Brother,” especially those to who he has appeared and so identified himself.  The deity issue is addressed upfront and in the open with gloves off because if peace and reconciliation is to result between the descendants of Ephraimite settlers and Native M’nashe, then Ephraim must lay down this contentious doctrine with no basis in Torah.  It is contentious because even other Christians are judged by it, if they happen to read the Torah before the New Testament and question it.  Would Jesus want his followers to be arguing about this or cutting off people from fellowship because of it?

Hosea warns to stay clear of anyone who clings to any idol (another God and especially another God “before My face”).  In a Torah context, Jesus is understood as a tzadik, a righteous man empowered to re-covenant the children of Israel with their Father and who enables the free gift of the Holy Spirit to all who make that covenant regardless of their faith.  The cry of many is, “God, I want to know YOU more.”  It is a self-defeating cry if it is directed to Jesus as that God.

There is much doctrine in the church one might call “false,” which has resulted from this 1700-year-old schism, which could be corrected overnight.  But all who are “Israel” must renounce this Nicene Creed and instead adopt the Sh’ma of the covenant of your ancestors:  “Hear O Israel, The Almighty thy God is One.” (Deut 6:4)  Most Christians – have yet to consider their identity as the melo ha-goyim (fullness of the Gentiles) associated with Ephraim in Genesis 48:19.  These may enjoy their life of “sh’tuf” (associating another with God who one worships as the Creator).  This is because, ultimately, they are worshipping the Creator, even though in a roundabout way.  But should one come to understand his/her identity in Israel – any part of Israel -- the sh’tuf, which includes the belief in the deity of Jesus, has to go.

The reform of the Church Martin Luther would not touch

Native American elders and medicine people know anything to do with politics as a “black road,” which is one reason why full-bloods especially avoid this practice.  To Constantine, Jesus “competed” with the pantheon of Roman gods and therefore had to be “God.”  The early Roman church had to assimilate these pagan beliefs, many of which were renounced during the Protestant Reformation of the 16th Century.  But Martin Luther did not touch the fact that the deity of Jesus lay on the thin ice of the invented non-biblical phrase “one in being with the Father.”  That is the only way 1 + 1 could equal “One.” Gospel accounts that did not indicate he was “deity,” at Nicea, were branded heretic. Many were destroyed.  The phrase translated, “Father, Son and Holy Spirit” also does not appear in some of the 3,600 Greek manuscripts that survived Nicea and were researched to compile the New Testament. Many Hebrew and Aramaic scholars believe the phrase may have been added to at least one of the gospels of the English New Testament.  As usual, the politics resulted in the heresies.

 The blind leading the blind

The council convened at Nicea by Constantine in 325 CE, magnified the same mistake for which Hosea writes the Northern Ten Tribes were first exiled.  Without a Torah understanding of these matters, 318 blind men have led the blind into a pit and true to Hosea’s words: 

Torah is the foundation of all truth“My people have perished for lack of knowledge; for you have spurned knowledge, and I will spurn you from serving Me; and as you have forgotten the Torah of your God, I, too, will forget your children.  (Hosea 4:6).

European settlers failed to see the resemblance

Ignoring the Torah and its precepts for almost 12 centuries magnified Torah ignorance to the point that Christian European settlers were unable to recognize East M’nashe in the New World.  Instead the task was left to obscure historians

The Cherokee, for instance, practiced 23 customs common to the Torah in the 1700s.  The Scot James Adair lived among the Cherokee for 40 years to research his 1775 “History of the American Indian.”  Adair reports on an established “city of refuge” on the mound near Cherokee, NC., identical with the terms in Torah understood in three “ancestor cities” on the east side of the Jordan River.  Both Adair and the London poet, John Howard Payne, who himself lived among the Cherokee for 35 years, document pre-settler Native traditions, ceremonies, customs and history.

Journals reveal Divine Name pronounced by Cherokee priest

Payne is most noted for his “Home Sweet Home” heard on harmonica on both sides of the Mason-Dixon Line during the War Between the States.  But in the decades preceding the Government Removal ordered by President Andrew Jackson (after gold was located in the lands Jackson stole for America from the Cherokee nation), Payne’s unpublished but copyrighted journals of 2,400 pages, include a report on a tradition traced to an ancient Hebrew priesthood.  The Divine Name, the ancients wrote from oral traditions, was pronounced as a “shem ha-meforash” (or named – pronounced -- by the letters) 

Native American priesthood predates Orthodox Judaism

Adair noted in 1775 that the otherwise “unutterable” Sacred Name was pronounced by the Cherokee priest only once a year in a special ceremony at the mound outside modern Cherokee, N.C.  This occurs to this day as a practice of the Keetoowah Cherokee society.  In an agreement with many nations before the settlers arrived, the Keetoowah were given authority on spiritual matters.  They were and are today, “the keepers of one of the Twin-fires,” the other fire being the charge of the Hopi.

Adair wrote that in his day, the Divine Name was pronounced, “YO-HE-WAH” and Payne, in the early 1800s before the Removal (Trail of Tears) pronounced it “YE-HO-WAH.”  Whichever permutation would be the most accurate, note that neither includes the “J” sound found neither in ancient nor modern Hebrew.  Neither were the first two letters combined, as one would have expected into “YAH,” the poetic name for The Almighty found in the Psalms and Proverbs.

These oral traditions predate anything Christian in the New World, are priestly in nature and as the exegesis coupled with migration evidence will suggest, date to a Hebrew priesthood that dwelled in Gilead in the late First Temple Period.  Judaism, a faith based on observance of the Torah according to an oral tradition dating to the time of Moses, did not evolve until the return from Babylonian exile in 516 BCE.  Therefore, the Native American priesthood may predate anything “Jewish” by more than 200 years and represents a covenanted stream of Israel theologians never knew existed.

Dancers pierced as two 13 consonant permutations sung

The Native Sundance and inipi (purification lodge) ceremonies include several songs permuting the Divine Name including the song sang and drummed while dancers are actually pierced.   Under the terms of the original covenant, a yearly renewal involved the mandatory shedding of blood.  The Gileadite priests were aware that The Almighty was not pleased with the sacrifice of animals for this purpose.  In the New World, whoever first orchestrated the Sundance made the “chosen one” a tree from which the braves of the nation would break free from shallow piercings in non life-threatening fatty tissues on their chests or backs.  These piercings are quite painful and the suffering is intense when dancers fast as well during the four days of the dance.  But to wear these scars is a badge of honor, which commands great respect in Native circles and obligate dancers to live “circumspect” lives for the duration of their vow to dance, which is usually four years.  (Women are pierced on their arms and hands).

Dancers provide the “chosen one” with the necessary fatty flesh and blood of renewal and atonement without sacrificing an animal.  This is an ingenious adaptation that – together with the permutations of the Divine Name sang and drummed and other oddities -- shows the dance to be orchestrated by an ancient Hebrew priest.  It fulfills the Torah command for a yearly spiritual renewal under the terms of the original covenant. Note: This dance is not a pagan dance to the sun or worshipping the sun, but is so named because the dance occurs only during the daylight hours.  “From the rising of the sun to the going down of the same, HIS NAME is to be praised.” (Psalm 113:3)

Hopi migrations stake out all of Americas long before anything American was hereThe piercing song after starting, “Hey Yah, Hey Yah, Yah-Hey-Yah-Hey-Yah-Hey,” then switches to two 13 consonant permutations of all three letters.  The mystic sages of the Torah wrote that the Yah and the Hey  -- the first two letters of the Divine Name -- when chanted alone, bring forth the Wah, the third letter (the Spirit of the Sacred).  This is known to Natives as Wakhan (WAH-KHAN) Tanka (TAHN-KAH), the Sacred Mystery sometimes called “Great Spirit.” KHAN may also be an abbreviation of the Hebrew "Kohein," evidencing the priestly nature of this sacred dance.

Hopi prophecies foretold return; Hopi-Jerusalem connection

Chanting of Y, H and W consonants with various vowel combinations is common to Native tribal ceremony. The Cherokee in the southeast, the Nez Perce in the northwest, the Lakota nations in the north and south to the Cheyenne, Arapaho, Apache, Navajo, Hopi and Mechizo into South America, to name a few, share this ceremonial practice today usually with accompaniment on drums and flutes.

Geographically and in accord with Native prophecy and tradition, Native ancestors have in common ancient contacts with the Hopi clan migrations.  The Hopi were told by the late Badger Clan Chief Mike Gashwarza, may he be remembered for good, the last chief at Old Oraibi on Third Mesa, that the origin of some of their clans is Jerusalem.  The chief made this confession as an old man to his three daughters shortly before his death in 2001.  According to his eldest, Grandmother Christine Gashwarza, it was a secret he had kept since a young boy when it was told to him by his grandfather, who had been chief, shortly before his grandfather took his final ride to the West.  The revelation of this secret has made five Hopi clans still returning from the South country of special interest to the Cherokee.  The oldest Cherokee prophecy, “the Vision of Elohi,” relates that the principal 7 clans will be reunited with their 5 relative clans so the Cherokee will be 12 again.

Like Abraham, the Hopi were also told to walk the four corners of the land and stake it out with migration markers, which have been located throughout the Americas.    In other words at least a millennia before anything “American” existed, all of Turtle Island was promised to Hopi clan descendants, including those now returning from the South country. (“The Book of Hopi,” by Frank Waters)

Joseph’s restoration rests on reconciling its factions, healing the land

In the valley of Jezreel where Hosea foresees the reconciliation, the Southern House of Judah today is fighting Palestinians.  Sages of Torah thousands of years ago – long before the current conflict materialized – predicted this fight would continue until the Return of the House of Joseph. (See “The biblical response to the intent to declare a Palestinian state in the Birthright of Joseph,” at www.torah-voice.org/response.htm)

Joseph’s full restoration and return rests on reconciling the rifts of its various factions and a restored understanding of its original covenant – Torah. This exegesis particularly concerns the reconciliation of Native Americans descended from “shibbolethEast M’nashe with the descendants of “sibbolethEphraim, M’nashe,  and other remnants of the Ten Tribes west of the Jordan who would later leave Europe to settle America and the world.

The story of Jephthah – Joseph all over again

Head of Joseph, heart of Judah together needed to deal with usurpation of Birthright by House of Esau“Shibboleth” was a code word chosen by East M’nashe when enmity arose with Ephraim on the ancient West Bank of the Jordan. Because of a genetic defect in their palates, Ephraim of that day could not pronounce the “sh” sound and when asked to say the code word, pronounced it “sibboleth,” which gave them away as Ephraimites.  This “civil war” among the family of Joseph eventually resulted in the deaths of 42,000 Ephraimites at the hand of Jephthah (YIF-TAKH), an outcast and chosen by the entire tribe of M'nashe to become the leader of the land of Gilead and by all of Israel to be a judge of Israel for seven years.

Mystics are attracted to this story because of the phrase that begins Judges 11:14, “Va-yoseif od, literally, “and Joseph still (again)”

Son of a concubine makes good

Jephthah was the son of a concubine to his father, Gilead ben Machir ben M’nashe ben Yoseif.  Eventually, Gilead married and had sons who, when they grew up decided Jephthah – a half-breed -- should not inherit with them.  They drove him away and he left Gilead to settle in the land of Tob, where Judges 11:3  indicates he surrounded himself with anashei-reikim (men who were coarse, rough, loutish, crude and who consequently sometimes might appear rude).  He acquired the reputation of being a mighty man of valor and without fear, ventured forth with his “uncouth” band.

He secured a promise from the elders of Gilead that he would be their leader if he would come and lead them in battle against Ammon. Jephthah knew the history of Israel’s origins and in a discourse that could serve today to justify the expansion of the House of Joseph into Gilead and the Bashan (Compare Zechariah 10:10 with Judges 11:14-27) unraveled the logic the king of Ammon asserted, “Because Israel took away my land when it ascended from Egypt, from Ammon to the Jabbok to the Jordan!  So now return them in peace.” (Judges 11:13)

Ammon delivered into the hands of Jephthah without Ephraim

The king ignored Jephthah's argument to the contrary and attacked and lost 20 of his cities and was defeated. (Judges 11:33)

Jephthah had vowed that if The Almighty would deliver the Ammonite into his hands that the first being who crossed the threshold of his house would be dedicated to Him.  It happened that his virgin daughter advanced from his house toward him with her drum, dancing and to honor his vow, after a two-month period with her friends to bewail her virginity, she agreed never to know a man and to serve The Almighty. (Judges 11:34-37)

When the men of Ephraim heard of Jephthah’s victory over the Ammonites – without the help of Ephraim – Jephthah was threatened by Ephraim, “We shall burn down your house in fire upon you.” (Judges 12:1b) Jephthah, speaking for all Gilead as its leader, reminded Ephraim that it had been summoned – at that time Ephraim had cities in the midst of West M’nashe -- but did not help.  After even “the rabble of Ephraim” questioned what good Gilead was “in the midst of Ephraim and M’nashe”, Jephthah assembled Gilead to war against, Ephraim. (Judges 12:2-4)

Unreconciled enmity in the House of Joseph

Jephthah occupied the strategic “crossings of the Jordan” to keep Ephraim out of East M’nashe.  His watchmen would inquire whether someone wanting to cross was an Ephraimite.  If they said, “No,” they would be asked to repeat the codeword, “Shibboleth.”  And so Ephraim gave himself away and 42,000 perished.

His birthright first stolen, then driven away from his brothers until they required his help to be saved is a reminder of the role Joseph played in Egyptian exile. But this enmity arose within the family of Joseph and remained in some measure until the exile of East M’nashe. This means in some measure, it has never been reconciled.

Curiously, among the Lakota nation, the vast majority of words spelled “s” are pronounced “sh.”  For instance, the sacred name for Grandfather, “Tunkas(h)ela.”

Reconciling ‘Cowboy’ technology with Native spirituality

In America this reconciliation is roughly the reconciliation of the descendants of European settlers (Cowboys) and their “gun,” “drill-baby-drill,” and “all-ahead-full fracking” mentalities with a more environmental friendly Native mindset and lifestyle.  But as this exegesis shows, Grandfather (The Almighty) favors the Native awareness of “all my relations,” including and especially the four-legged, winged and those that creep on the ground, and the environmental sanity promoted by the Native lifestyle. (Hosea 2:20)

The Last Days covenant with all created life gives a hint to the events that must otherwise occur to “humble” the part of Ephraim who does not “humble themselves.”  Humility will heal the land, as Grandfather promised Solomon when he prayed to inaugurate the Temple planned by King David:

“If I ever restrain the Heavens so that there will be no rain, or if I ever command locusts to devour the land, or if I ever send a pestilence among My people, and My people, upon whom My Name is proclaimed, humble themselves and pray and seek My presence and repent of their evil ways – I will hear from Heaven and forgive their sin and heal their land.”  (2 Chronicles 7:14)

Part Two:  A contrast of Smiths

Ethan, Joseph & divination called 'Book of Mormon'

The same tools for this mandatory Last Days covenant were in place when the settlers arrived but with a few exceptions, neither settler nor Native then realized or even suspected their identity in ancient Israel.  Ethan Smith’s 1823 “ View of the Hebrews,” was one exception, although nowhere does Smith identify East M’nashe or even the House of Joseph generally as the family from whom Native Americans hail. 

Contemporary with Ethan Smith was Joseph Smith Jr., who with a seer stone claimed to “divine” the reality that a faction of “Joseph” resided among the Native population.  But his divination called The Book of Mormon identifies this faction as hailing from Jerusalem more than 140 years after East M’nashe and 122 years after the Northern Tribes west of the Jordan were already exiled. The route of migration he divined for “Joseph-M’nashe” west of the Jordan (distinct from Joseph-M’nashe east of the Jordan) reported in the Book of Mormon also has no documentation.  The book ignores the Torah as a standard to determine “truth” and instead issues the “Moroni challenge.”

Smith claimed an angel identifying himself by that name appeared to him and gave him golden plates never seen, felt or scrutinized by anyone – “for fear of death” -- but Smith, except in purported visions experienced by “witnesses,” during which Smith was always present and … through the power of divination … persuasive.  The plates allegedly taken back by Moroni were not used in the divination. According to his wife, Emma Hale Smith in her biography, her husband instead gazed into a deep hat at a “seer stone” that would magically give Smith English words, which he would call out to a “scribe.” On many occasions, Emma was the scribe.  But she states that she never saw the plates which were not present at all when her husband was divining.

Moroni challenge contradicts Torah; Smith convicted of fraud

Moroni shows up in the divination itself and challenges all who read the book to “ask for a witness of the Holy Spirit" -- who an LDS Scribe in Boise and others have explained, involved different manifestations but usually “heart tingles or waves that went throughout one’s body” -- "as to its truth.Thereby, many descendants of European settlers, who could have been counted as the very elect of Ephraim and who indeed claim patriarchal blessings from the Mormon Church as Ephraim -- are deceived because they did not know enough Torah to know that Moroni asked the wrong question. All revelation must agree with a Torah foundation by which to interpret it.  So, the largest group of Joes who identity themselves as "Ephraim," continue to count the Torah as a “strange thing.”

Failure to respect or defend biblical Birthright; ‘666’

Most alarmingly, the leadership in Salt Lake City and “spokesman” Glenn Beck, when challenged to defend the biblical Birthright of Joseph from a looming Palestinian state have chosen to look the other way because of Smith’s heresy that the “true” biblical inheritance and Birthright of Joseph is here in America.  They believe Native Americans will build them a New Jerusalem in Independence, Mo., ignoring the warning by Jeremiah that The Almighty will make a “full end of every nation where the House of Israel has been scattered.” (Jeremiah 30:11).  (See the only review of the Book of Mormon and Smith’s doctrine and covenants commissioned by Native spiritual elders at www.torah-voice.org/BoMDCT.htm).  Joseph 156 Smith 510 = 666 and the “spell” cast by this book “adding to the words of Moses” and with its flowery KJV language quoting Isaiah and parts of the New Testament, can and has overwhelmed and permanently mesmerized.  Those who buy into a divination come under its spell.   Any not grounded in Torah and who ignore the Torah admonitions about not “adding to the words of Moses,” or accepting Truth apart from the standard of Torah will be vulnerable.

The familiar spirit(s) who assisted Smith’s divination is/are extremely spiritually engaged.  One’s “heartstrings” are pulled many, many times with the flowery KJV language, English quotes from Isaiah which sometimes add to the Hebrew text, but which will pluck that harp again and again.  And some of the prayers will bring one to tears.  Unless one keeps his/her head in the Torah – forgiving the man, Smith, as one should – this becomes a most seductive spirit.  As to whether “Jesus came in the flesh (was mortal)?”which the Apostle John said should be the test of all spirits, it appears that the fruit coming from this spirit, professes the same heresy as the Nicene Creed, dishonoring the Shabbat of Israel, and not observing the festivals according to Torah.  The only “moon” mentioned in the Book of Mormon, even though Joseph was given the New Moon ceremony and moons figure so prominently in Native thought, is the “moon over Jerusalem” at the time of the crucifixion. 

A word about divination

Divination is forbidden in the Torah with the most harsh penalties for those who practice it.  (Exodus 22:17, Leviticus 18:21, 19:26, 20:2-7,27, Deut. 18:9) Divination will conjure some truth, but usually mixed with untruths, half-truths and “base” truths.  Grandfather’s true prophets reveal truth without “devices” such as seer stones, crystal balls, tea leaves or – in ancient times – the entrails of animals.  They hear directly from the Spirit.

For instance, Smith was accurate that a family of Joseph exists among the Native American population; he just “divined” the wrong family, M’nashe west of the Jordan instead of East M’nashe.  He also accurately divined a Last Days restoration of the covenant and spiritual sovereignty of Native Americans – which is the topic of this very exegesis! -- but his followers claim it is based on the Book of Mormon and not the Torah ... or a combination of the two, which is not possible if his work was divined.   Consequently the Doctrine and Covenants of the Mormon Church replace the Covenant of Torah that binds all of Israel throughout its generations with an off-the-wall “new and everlasting covenant of sealing in Temple marriage” in a “Members Only” Temple  (LDS Doctrine and Covenants 1)  Ephraim has always had a problem with pride and arrogance, we learn from Hosea. “Exclusivity” is just what a spiritual enemy would offer to a spiritually prideful people.

Failure to remember Torah results in usurping Aaronic priesthood

The LDS Ephraimites also usurp the Aaronic priesthood. Smith claims this priesthood was revived in a personal revelation to him and Oliver Cowdery from John the Baptist, who he said appeared to them.  Cowdery was one of the purported witnesses who reputedly saw the golden plates in a vision.  If the Baptist indeed possessed the spirit of Elijah as Jesus himself stated, his later appearance (to Smith and Cowdery) should have pointed the LDS Church toward the Torah:

“Remember the Torah of Moses my servant, which I commanded him at Horeb for all Israel – decrees and statutes.  Behold I send you Elijah the prophet …”  (Malachi 3:22-23a)

Grandfather has a special place “reserved” for any who “add to the words of Moses.” Smith’s “Book of Moses” in his Pearl of Great Price” does exactly that.  Not as commentary, but as the writ for doctrine, and very strange doctrine with no basis in Torah and in conflict with Torah. 

The deception is clever and could be the means the disciples of Jesus were warned that the Adversary in the Last Days would employ to “deceive the very elect.” Because of the Birthright, Ephraim believes itself to be this elect.  The giveaway for anyone versed in Torah though is the “seer stone.” Smith used the same “seer stone” claiming he could locate buried treasure.  This resulted in his conviction for “glass-looking fraud” four years before the Book of Mormon was published, according to 1826 court records from Bainbridge County, NY.  The book was published in 1830 and relates the purported history of a family of Joseph and genealogical records this family acquired through murder and deceit. 

Nicean spirit, humanity of Smith

The same spirit(s) who spoke so eloquently at Nicea appear also to have seduced Joseph Smith Jr. about the deity of Jesus. (For a more detailed discussion of the deity issue, see "The Disputations:  Removing the stumbling block between the houses of Joseph and Judah," at www.torah-voice.org/thedisputations.htm)

Smith’s humanity is certainly amusing.  To fabricate his “Book of Abraham” from Egyptian papyri traveling with a mummy show!  When the Rosetta stone was discovered after Smith died (making it possible to translate hieroglyphs) his story of Abraham in his already suspect, “Pearl of Great Price” turns out to be a page from the Egyptian Book of the Dead!

One can forgive Smith’s humanity although it does irreparably damage his credibility.  Perchance, his early dabblings in glass-looking got out of control and he was a legitimate prophet but who heard two voices and could not distinguish the two. The gematria of his name being 666 should certainly be an alarm for any Ephraimite who has read the New Testament.   One who reads/tries/tests the “spirit” speaking in the Book of Mormon and compares it with the foundation of Torah, can only conclude evidence of familiar spirits and strong divination.

The Smiths and the Iroquois

The biblical command to be one’s brother’s keeper was lived among Native brothers and sisters to a very large extent since Daganaweida  (The Peacemaker) came around 1050 C.E., with the G’yana Shagowa (Great Law).   The j’consaseh (matriarchal rule) he set up among the Haudenausaunee (five nations of the Iroquois), ruled from her house only 15 miles from what would later become, Joseph Smith Jr.’s front door.  Smith’s father helped the Iroquois translate at least two government treaties. The son’s Book of Mormon published as “Another testament of Jesus Christ,” appears very loosely imagined on the true story of Daganaweida, a Native American (Huron) messiah figure born of a virgin according to both his mother and grandmother.  But Smith took great liberties with the account with his aforementioned divinations.  He also never brought the alleged “golden plates,” (which Moroni conveniently took back from him) to the Iroquois, in whose territory they were allegedly found.  In Native American circles, this was his greatest crime and failing, which brands him a thief.  If these plates exist, let’s see them. They belong to Native America.

Part Three:  Recovering from 'Manifest Destiny'

The Great Law exposes greed of usury-driven capitalism

The U.S. Constitution was supposedly modeled after the Great Law because of Jefferson, Madison, Franklin and other founding fathers’ friendships with the Iroquois.  But the Constitution omitted the mandatory perpetual matriarchal rule and preamble of “No Poor, No Orphans, No Jails.”  Consequently, the law of Brotherhood and social costs associated with the Great Law -- America was never the land of the “free” -- were replaced with something else. 

The evil and enmity of a Christian heresy called “Manifest Destiny” and a “democracy” that would stand so long as the people would tolerate a usury-driven capitalism and monetary system that would keep the poor and lower classes penalized and enslaved, became the Law of the New World instead.  Believing fate had blessed them to “possess” the “land of the free,” the settlers – mostly detached from this or any other land -- would ignore the social costs earlier decreed and respected by the Great Law and connive and conspire to steal the lands stewarded by Native tribes.  Without respecting the land or being good “stewards” of it, America has become their personal and corporate latrines.

One of many inipis in southern Colorado where Hosea 2:20 covenant is being administered by the 'goring with the horns of the re'eim."‘Goring with the horns of the re’eim’ recovenants Joes in inipi

Today, the inipi (purification lodge) ceremony that recovenants Joseph according to the “respect” given the Earth is revealed as the biblical “goring with the horns of the re’eim.” (Deut. 33:15-17).  No one is more suited to the task of “goring” than the sundancers and canupa (CHA-NU-PAH) carriers (those who carry a sacred pipe) who the Christian religious world had judged pagan.  (See “Goring begins with horns of re’eim among untribed Apache” at www.torah-voice.org/blog).

The Church may deem this re-emerging Native priesthood strange or even foolish but as shown in the exegesis below, Native ceremony is directed by the never-removed-from-Covenant Spirit that should be judged “right, true, correct and holy” unless evidence is found of a sefer critut (a Hebrew term signifying the removal from covenant).  To date that evidence is not found in the Bible or in oral traditions of the Joeish nation of East M’nashe.  But one need look no further than Hosea Chapter One and the “beginning of the Word of The Almighty,” for evidence of a total severing of the Northern tribes west of the Jordan from their covenant.  Because of their political alignment with the tribes west of the Jordan and enmity with especially Gilead, much of Gad and Reuben also went into exile without a covenant or remained separate from East M’nashe even after they were freed from Assyrian captivity.  This is reasoned because two cities in southern Spain, Gadir and Cadiz, later invaded and inhabited by Gad, did not involve M’nashe at all.  If Gad and Reuben, the latter who migrated to southern France, were exiled from the cities of the Medes along with M’nashe, part of M’nashe should be involved in these invasions and migrations.  They were not. (Daniel Walsh, “Lost Tribes of Israel,” 1995)

Tribute paid Assyria sold out East M’nashe

True to that Word of Grandfather, which began with Hosea, Ephraim and the Ten Tribes west of the Jordan would be scattered to the four winds, removed from covenant mercies and made strangers to the God whose Torah they had once promised to obey and was eternally binding on their descendants.  A desperate tribute paid Assyria with the wealth of Samaria also meant an early exile for their brothers east of the Jordan.  Hosea lived to witness East M’nashe, the priests of Gilead and Gershonite Levites literally “sold down the river” to the invading Assyrians 17-23 years before the ancient “West Bank” also went into exile.

The earlier exile involved a different set of circumstances and therefore exempted East M’nashe from the later decree of Hosea that the Ten Tribes would be Yizra’el (seed God would scatter), Lo-ruhamah (without mercy) and Lo-ami (not My People). (Hosea 1:4-8)   This means East M’nashe, like the House of Judah, entered their exile still in covenant and is the leading candidate today for the “preserved of Israel mentioned in Isaiah 49, explained below.

A tzadik to remedy the decree of the names of Hosea’s kids

As Ephraim would be scattering and “seeding” unto the “fullness of the Gentiles,” (Gen 48:19 and alluded to in Romans 11:25) a tzadik (righteous man) would be sent who would be called “the son of God.”  Note: Deity is not implied in this identity or it would conflict with Torah.

A different understanding of ‘son of God’

The “son of God,” is a term the Church has attempted to define strictly as “deity” without regard to Halacha (the practical walking out of the commands of Torah determined by the ancient Sanhedrin from the time of Moses).  A section in these laws regulates the behavior of “fathers” and “sons.” The “son” is the only person who could legally marry a woman promised to his father … provided there was never a consummation of the betrothal to the father … should the woman play the harlot during the period of engagement.  This precisely describes the relationship of The Almighty with his two brides, Judah and Israel and the means of “redeeming” the latter.  Since Judah was never cut off from its covenant and the language at Sinai is that of betrothal and not consummation, this means the one called “son of God” would be sent to re-covenant the House of Israel.  In Jesus’ own words, he sent his disciples only to the lost sheep of the House of Israel.” (Matthew 10:6)

His Mother, Miriam, was told Jesus “would be called the son of the Most High” and “son of God” because “the Spirit came upon her” and “the power of the Most High overshadowed her.” (Luke 1)  But at every instance Jesus was challenged with this unique identity, he was careful to qualify himself as “ben Adam,” or “son of man.”  This is the expression in Hebrew of strict humanity as the Torah records,

“God is not an “eesh” (the ordinary Hebrew word for man) that He should be deceitful, nor a “ben Adam” (son of Adam, used generically to mean of “mankind”) that He should relent.  Would he say and not do or speak and not confirm?” (Numbers 23:19).

God or tzadik?

It is curious then, why Jesus would choose this particular identity with Adam if he were deity.  Note however the distinction between “deity,” which contradicts the Torah and “divine,” (from the Vine).

ben Adam” is also associated with the acts of the “tzadik,” who has overcome his evil inclination, and lives to suffer, help and sometimes atone for his people, as for instance, the prophet-priest Ezekiel.  (See Appendix in Art Scroll Ezekiel by Mesorah Publications) The tzadik co-exists in the spiritual realm both in this world and the World-To-Come during his/her life on Earth and afterward.  This is to make “intercession” for those who have yet to overcome their inclinations toward evil primarily by suffering for them.  This describes the ministry of Jesus even today, interceding at the “right hand of the Father” in the World to Come, which is characteristic of all tzadikim when one visits his/her grave to petition Grandfather.  The people do not pray to the tzadik, but rather honor him/her by their visit.  Does not remembering the tree of crucifixion do the same?   And as far as suffering, the year-long progressively intense suffering in Native American inipi to prepare for the most intense suffering of the sundance fills the bill for any would-be sundancer-tzadik ... who is also pierced and looked upon.

The messiah of Isaiah 49

Isaiah, writes of a person who was surnamed “Israel” and was formed to be a servant of The Almighty in his mother’s womb. Literally interpreted,

49:5: “And now The Almighty Who yotsri (formed) me m’beten (from the womb or belly) to be a servant to Him; said I should shoveiv (return) Jacob to Him; and Israel to Him gather so I was honored in God’s eyes and my God was my strength.

49:6: And He (God) said, “It is nakeyl (light or too easy) that you be a servant to Me (only) l’hokim (to raise up) the tribes of Jacob and the n’zirei Yisrael (preserved of Israel) l’hoshehv (to restore), I will make you a light for the nations, so that y’shuati (My salvation) is until k’tzeyh ha-aretz (the Four Corners of the Earth).

Yeshiva and Sunday School, rabbi and preacher alike attribute this passage to the “messiah,” but disagree on who the messiah is.  Regardless, this is three distinct missions.  Note that Jacob (the non-covenant name for Israel) requires “raising up” in order to return; the preserved of Israel, which the exegesis will show are Native Americans, require only “restoration” and the Gentiles “salvation.”  The decree of Constantine’s Nicea council put the cart before the horse.  Had the Church first involved itself with “raising up” Jacob (with Torah) and restoring the preserved of Israel (with Torah), the salvation of the Gentiles would be much easier (with the same Torah).  Instead, the Church, has made the New Testament its foundation and accepts only Torah that agrees with its interpretation by that foundation.

East M’nashe:  The long-awaited ‘preserved of Israel

Hosea defines the tribes requiring “raising up” as the Ten Tribes of the Northern Kingdom.  He does not address the n’zirei Yisrael (preserved/separated of Israel), probably because East M’nashe was already in exile.

The blessing of Joseph given by Moses, which parallels that of Jacob clarifies:

May this blessing rest upon Joseph’s head and upon the kadkod n’zir echav (crown his brothers preserved/separated or crown separated/preserved from his brothers). (Deut 33:16b)

Since within the family of Joseph, East M’nashe was the most separated, this passage is associated with East M’nashe.  The term, n’zirei, in Isaiah 49 is the plural of the same word used by Moses.

The ‘strength’ of Israel

N’zir is sometimes translated “strength.” Historically, the strength of Israel was also East M'nashe and especially the line of Gilead.  Moses was instructed to give two of the eight families of M’nashe, Machir, his first-born and Gilead, son of Machir, the Bashan and Gilead even though they did not ask for it, according to oral traditions.  This is because they were considered “spiritual giants and warriors.”  Machir is especially singled out as a “man of war” in Joshua 17:1. Single-handedly without the help of any tribes, Machir wiped out all of the Rephaim (giants) east of the Jordan, who were feared even by Moses, and claimed the Gilead. (Numbers 32:39) Only Goliath remained west of the Jordan.  By comparison Gad and Reuben, who had asked for land east of the Jordan, were weaklings.  Bashan describes today’s Golan Heights.  Bashan became a major Levitical city and a city of refuge east of the Jordan River.  Ramot Gilead, a “high place,” which borders Gilead, to the south, was also a Levitical city assigned to Gad.  The Torah portions which usually coincide with the yearly Sundance curiously so describe East M’nashe as a tribe of “spiritual warriors.” (See www.torah-voice.org/sundancereadings.htm)

If Isaiah 49:5 does apply to the messiah, note that the Hebrew “yotser” indicates he was “formed” in the womb or “made” like every other human being since Adam and Eve, contradicting the Nicene Creed and many we might suggest “altered” New Testament manuscripts.

A Gospel with which Judah can agree

Infancy prophesies about the mission of Jesus for The Almighty in Matthew and in Luke 1-2 conclude him to be The Almighty’s “remembrance of His Ruhamah (mercy) for Ami (My/His People) Yisrael (Israel).  This remedies the very “buzzwords” of Hosea’s judgment of Lo Ruhamah, Lo Ami and Yizra’el (a change of the name Yisrael).  With this clarification of the Gospel message extending it to all three missions of Isaiah 49, the House of Judah should have no concern.

Geronimo - Apache/Hebrew prophet/priest Before the reunion with the never-removed-from-covenant House of Judah could occur, Joseph-Ephraim must either overcome its pride and arrogance or surrender its spiritual sovereignty to the descendants of East M’nashe and the “balm of Gilead” with whom the easterners assimilated.  This concession is happening in our day as arrogant and spiritually prideful Ephraim has failed to protest the surrendering of the Birthright of Joseph to a Palestinian state and Grandfather has revived the sovereignty of the Native American priesthood in large part to deal with that arrogance.

balm of Gilead’:  Medicine to heal the nations, repair Judah-Joseph rift

Before Midianites descended from Abraham’s second wife, K’turah, showed up to rescue Joseph from a pit and sell him for 20 silver shekels to Ishmaelites passing through to Egypt, Joseph’s elder brother, Judah, had the same idea.  But Judah wanted among other things, the “balm of Gilead” from his distant cousins as his price for the sale of Joseph.  His other brothers agreed. (Genesis 37:27)  Jeremiah connects the same “balm” to the healing of the “daughter of My People,” or the descendants of My People identified by Hosea as the Northern Ten Tribes in exile.”  Because of assimilation with the nations, this means the balm is intended to “heal the nations.” (Jeremiah 8:22)

East M’nashe Traced to Apache, Navajo other nations in Americas

Recent research by the Native American Equahiyi-Wasi society (ancient pre-settler Cherokee names for “Abraham-Moses”) traces the migrations of East M’nashe minimally to the 38 Native American Athap(b)ascan Language group nations. Six nations of the Athap(b)ascans migrated further south from Canada and Alaska to the Four Corners:  The Navajo and the five nations of the Apache.  (See reprint of “East M’nashe Traced to Four Corners,” in March 2011 “Ancient American Magazine” at www.torah-voice.org/AAcovermarch2011.htm) Never removed from covenant, these Navajo and Apache as the most separated of East M’nashe from their brothers, comprise the “n’zirei Yisrael” traditionally associated with East M’nashe.  (Gen. 49:26; Isaiah 49:6-8).

In other words, the “preserved of Israel,” may be found in the Sacred Four Corners.   Here, the extra-Y chromosome identifying an ancient Hebrew priesthood, occurs in indigenous males from 20 to 24 times more often than in any other population sample thus tested, alluding again to the priestly “balm of Gilead.” Depending on where and how long East M’nashe migrated throughout Asia and especially Mongolia enroute to the Americas, this priesthood could be much more widespread among many Native tribes and Eastern religions as well.  Escaped from Assyrian captivity, East M’nashe is known to have migrated into the Punjab province of Pakistan, the Kyber Pass and Wakhan corridor of Afghanistan, Tibet, Mongolia, Northern China, Manchuria and Siberia before crossing the straits into today’s Canada and Alaska.  Another branch of East M’nashe fled across the Caucasus Mountains and eventually migrated west through Scandinavia and is believed to have settled in the northern Highlands of Scotland.

Covenant to unite Joseph must respect Mother Earth

In clarifying the terms of reunion and reconciliation between Joseph-Ephraim and Joseph-East M’nashe, Hosea is specific that The Almighty’s covenant will include all relations Native Americans today hold dear:  “The beasts of the field, birds of the air, things that creep on the ground … and to end the sword, bow and violence "in" the Earth.” (Hosea 2:20)

The “re’eim” (RAY-AIM) is an animal whose horn in the blessings of all the tribes following the “Song of Moses,” gores together “the thousands of M’nashe and the myriads of thousands of Ephraim.” (Deut. 33:13-17) It is the “wild ox associated with Joseph.”  In the American Southwest, where East M’nashe has settled and the awareness of this biblical covenant long “manashed” (Heb. “forgotten”) has been/is being restored, this can only be the buffalo horns used in the inipi.

Inipi is the Native purification lodge sometimes irreverently called a “sweat lodge.”  In inipi, one looks “within” one’s spirit, afflicts one’s soul and suffers while praying, singing and worshipping in total darkness.  It has occurred for untold hundreds of years.

Goring with horns of buffalo involves sundancers

Wakhan Tanka, (the Sacred Mystery sometimes called “Great Spirit”) guides the hand of a sundancer who dips the horn of a buffalo into water which is poured over glowing hot “grandfather” stones, thus “goring” those in the inipi singing and praying and drumming … or humbled under their towels crying for mercy.

In the Four Corners region and perhaps more widespread, these sundancers may be part of the ancient, never-removed-from-Covenant, Hebrew priesthood.  Their lodge is fashioned to resemble the “womb of the Earth” as though this specific Hebrew priesthood has spiritually evolved as an End-Times voice for the Earth.   Aside from the fire-keeper preparing the fire and water, the sundancer who pours inipi, is a “hollow bone” through which the natural elements of wind, wood, stone, fire and water combine to “gore” with the “horn of a re’eim” (buffalo).

Life sustained, nurtured by Mother Earth included in covenant

Solomon, the wisest of the wise, stated that The Almighty uses such “foolish things to confound the wisdom of the wise.”  Global climate change to which Unci Maka (Mother Earth) and the Heavens are the two witnesses commissioned in the “Song of Moses,” sung to all of Israel by Moses and Joshua mandate a global revival based on respect for “Mama.”  This makes all life she sustains part of the covenant.

When one covenants with the animal kingdom, hunting for sport meets a natural end.  The end of the “cowboy” gun mentality also reduces the supply of weapons, naturally, with no legislated gun ban.  Violence in the Earth -- most notably fracking, a technology that has NOT been thought through the necessary seven generations – also would be short-lived.  The Native practice – and never un-covenanted spiritual wisdom -- balancing technology and spirituality is otherwise circumvented and fracking or some other not-thought-through technology will result in an environmental disaster that will poison the planet.

Blessings of Joseph relate to land, entail environmental responsibility

Since all of the biblical blessings given to Joseph relate to the bounty and fruitfulness of the land, all of Joseph’s children among Native M’nashe, Ephraim and M’nashe exiled from the West Bank of the Jordan, must realize their responsibility toward Unci Maka especially at this time of environmental crisis.

Hosea, whose name is derived from the Hebrew root “to save,” more than any other prophet whose name titles a book in the Bible, reveals the path to personal, tribal, national and global covenant salvations with The Almighty AND with the life sustained by Mother Earth.



The Word of the Almighty:

Scattering & Regathering of the Ten Tribes of Israel 

Note:  In the exegesis below, “Hus(h)in,” the Apache name for The Almighty, which is very close to the Hebrew “Hashem” (The Name); or “The Almighty” or “Grandfather” will be substituted for the Divine Unutterable Covenant Name, chanted by Native Americans in various permutations of Y,H and W.  This name means that even Grandfather’s justice is tempered with mercy for Native Americans given these sacred chants by their distant ancestors.  It also means a spiritual sovereignty now restored.


  1. The word of Husin that came to Hosea, son of Be’eri in the days of Uzziah, Jotham, Ahaz and Hezekiah, the kings of Judah, and in the days of Jeroboam son of Joash, king of Israel.
  2. The initial speech of Husin with Hosea: Husin said to Hosea, “Go take unto yourself a wife of harlotry and children of harlotry.  For the land is straying completely from following Husin.

The late Orthodox rabbi emeritus Abe Raich, z''l inspired this exegesis of Hosea 1-4Word of Almighty to Scatter-Regather House of Israel began with Hosea

Since Isaiah received his call-vision as prophet “in the year that King Uzziah died,” (Isaiah 6:1), Hosea is the first to relate the theme of the “scattering and regathering of Israel.” This is triple underlined with three references of The Almighty speaking to Hosea in these two verses.  Verse 2 may be a title, “The initial speech of Husin with (by means of) Hosea.”

The reference to the “land” straying may be more than a generic reference to the Ten Tribes to whom Hosea was sent.  The prophets also speak of cycles of tzedek (righteousness) and mishpat (justice) when the people obeyed the Torah, which would accrue to their very crops and produce. But pesha (willfull disobedience) would cycle through the land and corrupt its fruit, when they did not obey Torah.  Similarly, Native Americans learn from the condition of the land, much about its stewards.

Judgment ‘to scatter without mercy and disown’ after exile of East M’nashe

The kings listed during Hosea’s tenure as a prophet place this judgment against the Northern Ten Tribes well after the exile of East M’nashe. While the kingship of Uzziah overlaps that of Jereboam II, all of Uzziah’s successors reigned after Jereboam had died.  If Hosea did not write his prophecy until those kingships had run their course, as the text seems to indicate, East M’nashe was long exiled.

A long-standing enmity with especially Gilead on the eastern side of the Jordan River – as evidenced throughout the period of the judges and especially in the story of Jephthah -- existed among especially Ephraim west of the Jordan.

Mount Gilead, Bashan coveted regions

Rabbi Chaim Richman of the Jerusalem Temple Institute and the Revived Sanhedrin examines the Navajo weave on the Choshun (Breastplate of the Hebrew High Priest)The enmity was over the coveted Mount Gilead and the Bashan (today’s Golan Heights) given by Moses to the Machirites descended from Joseph’s eldest son, M’nashe.  (Numbers 32:39) Bashan and Ramot Gilead, (the latter near the border of East M’nashe but in the possession of Gad), were both Levitical cities and cities of refuge meaning they were heavily populated with Gileadite priests and Gershonite Levites. The Gershonites were charged with the weavings and tapestries used in first the Tabernacle of Moses’ day and later in the Temple in Jerusalem. (Numbers 4:21-28) Today, this weave is found only in Navajo rugs although a similar twisted, geometric weave with fewer warps and wefts has been located in the ancient Pakistani city of Lahore in the Punjab province, a city visited by East M’nashe after it was freed from Assyrian captivity.   (See reprint of Ancient American magazine article entitled, “Israelite East M’nashe Traced to Four Corners at www.torah-voice.org/AAcovermarch2011.htm.)

Jereboam II was not the Jereboam, son of Nebat, who reigned as the first leader of the monarchy when it split during the reign of King Rehoboam, son of Solomon, although he was as wicked. Jereboam II is remembered for his military prowess and especially for recovering Damascus from the Arameans and the ancient city of Hamath on the Orontes River in the far north of today’s Syria. 

East M’nashe’s defenses worn down long before Assyria invades

During the reign of Jehu, who was king of Israel 61 years before Hosea prophesied (while Jereboam II, Jehu’s great-grandson was king of Israel), and 34 years before Uzziah was king of Judah, all but the populated cities were conquered by the Arameans, who were at that time wearing down Israel’s East Bank defenses.

“Hazael struck at them along the entire (eastern) border of Israel:  from the Jordan toward the rising sun, all the land of the Gadite, the Reubenite and the M’nashe – from Aroer which is on the Arnon Brook to Gilead and Bashan.” (2 Kings 10:32-33)

Tribute paid king of Aramea by king of Judah

2 Kings 12:19 reveals that Hazael, king of Aramea, “set his face to attack Jerusalem,” but was given a tribute of all the gold found in the Temple treasury and the king’s palace not to do so, by Jehoash, the second king of Judah before Uzziah.

East M’nashe’s defenses were weakened long before Assyria would invade and Judah and the Ten Tribes west of the Jordan were already paying tributes to avoid attacks.

Zechariah, successor to Jereboam II and the last king promised to Jehu before the Ten Tribes would deteriorate and begin to come to an end, was assassinated after only six months by Shallum, son of Jabesh.  Shallum openly challenged Zechariah and brazenly assassinated him in front of the people.  He ruled in his place for only a month until he was himself assassinated by Menahem, son of Gadi.  Menahem was an evil renegade who ascended from Tirzah, the capital of the Ten Tribes named after one of the daughters of Zelophehad descended from M’nashe, before the capital was moved to Samaria.  

East M’nashe exiled during reign of Menahem

During the 10-year reign of Menahem, Pul, the king of Assyria arrived to exile Samaria.  Menahem paid Pul a tribute of one thousand talents of silver, which he exacted with a tax specifically from the “powerful men of the army” of 50 shekels per person. (2 Kings 15:19-20).  So Pul exiled only east of the Jordan at that time, while Uzziah was still king of Judah and the Covenant was still intact.

In the 50th year of Uzziah’s reign, Pekahiah, son of Menahem became king of Samaria for two years.  His own captain, Pekah, son of Remaliah, and 50 men of the remnant of Gileadites assassinated Pekahiah two years later in the year that king Uzziah died (and Isaiah arose as a prophet).  Pekah ruled 20 years during which Jothan, son of Uzziah was king of Judah.  It can be assumed that Pekah was able to rally a remnant of Gilead because earlier Menahem and Pekahiah had sold them out.

Hoshea:  The last king of the Ten Tribes

Beginning 18 years into Pekah’s reign, Tiglath-pileser invaded Samaria and not deterred by any offer of tribute exiled the Galilee, the land of Naphtali and what remained of the Gilead.  In the 20th year of King Jothan of Judah, Pekah was assassinated by Hoshea son of Elah who ruled 9 years as the last king of Israel beginning in the 12th year of King Ahaz of Judah.  Hoshea became a vassal of Shalmaneser, king of Assyria, to whom he paid a tribute.  In the sixth year of Hoshea’s reign, he betrayed Shalmaneser by sending messengers to Egypt and not paying his yearly tribute to Assyria.  Three years later, all of Samaria, the Northern Kingdom, was exiled to Assyria.

In other words, East M’nashe was exiled 17-23 years ahead of Samaria and the remainder of the Ten Tribes west of the Jordan.

  1. So he went and took Gomer daughter of Diblaim, and she conceived and bore him a son.
  2. Husin said to him, “Call his name Yizra’el (Jezreel), for in a short while I will ufakadti (remember -- MbY) the “blood of Jezreel upon the House of Jehu” and I will terminate the mamlechut (monarchy) of the House of Israel.
  3. It will happen on that day that I will break the bow of Israel in the Valley of Jezreel.”

The first son, Yizra’el (the seed El will scatter) is named before Husin removes the House of Israel from covenant evidenced by the prophet’s use of the Covenant Name.  The birth of Yizra’el (a change of the name, Yisrael or Israel) indicates they would be scattered by exile if they did not change their ways. 

Gomer alludes to Japheth in SE, Central Turkey, ancient prophecy of Noah

The name, “Gomer,” also is significant as it alludes to the “motherland” where the House of Israel would initially be exiled:  The land of Gomer, grandson of Japheth lies in SE and Central Turkey today.  The people of Japheth and the people of Shem, two elder sons of Noah here intermarry and assimilate in the shadow of Mount Ararat where Noah once earlier prophesied.  When Noah awoke from his wine, he blessed his two righteous sons who had not gazed on him naked in his tent.  Shem and Japheth were told they would one day “dwell together in the tents of Shem.”  This would mean an assimilation between the two families, which the Torah did not allow … until the Shemites of the Ten Tribes were cut off from that covenant.

The deeds of King Jehu

Jehu was commander of King Jehoram’s forces in Ramot Gilead when he was declared king at the sanction by the word of The Almighty to the prophet Elijah – “the Gileadi”-- himself just before Elijah was taken up on a heavenly chariot.  Elisha, Elijah’s successor who also hailed from the land of East M’nashe, was instructed to anoint Jehu, son of Jehoshaphat, son of Nimshi (not to be confused with Jehoshaphat ben Asa the fourth king of Judah).  Jehu was commissioned to rid Israel of Ahab and Jezebel and their successors, including King Jehoram.   Because Ahab sincerely repented, the judgment was decreed on his son, Jehoram.  Jehu killed Jehoram with his bow, together with King Ahaziah of Judah who was visiting Jehoram at Jezreel, while Jehoram was recovering from an injury sustained warring against the Arameans.  Ahaziah’s mother was a relation of King Ahab and consequently, the King of Judah followed Ahab’s wicked ways. (2 Kings 9)

Jehu ordered the slaying of all 70 princes of Ahab who were in line of succession to the monarchy of the House of Israel. He ordered the deaths of all worshippers and the prophets and priests of Ba’al.  Jehu also had Jezebel thrown out of a window and killed at her palace in Gezer in the Jezreel valley. (2 Kings 9-10)

Jehu’s reward

Although he was not altogether righteous as the kings of Judah are described and did not obey Torah fully, The Almighty promised Jehu four kings as his heirs before the House of Israel would come to an end. The breaking of a “bow” is today sometimes a Native symbol of a broken relationship or covenant.   The mention of the Valley Jezreel here as the place the bow is broken also alludes to the beginning of the end of Israelite kings. And Jezreel later figures as the “place” where an End-Times brotherhood covenant (with Judah) will be sealed.. (See Chapter Two)

Jereboam II of Israel was succeeded by his son, Zechariah, the 4th king hailing from Jehu, in the 38th year of Uzziah.

‘Remembrance’ of the bloodshed of Jehu

The “fakadti” or remembrance of Jehu’s acts, is usually interpreted as The Almighty’s “revenge” or “vengeance” for “the blood of Jezreel on the House of Jehu.” Even though Jehu did avenge the “blood of Naboth,” who was slain by Ahab and Jezebel for his “field” in the Jezreel Valley, this “vengeance” is a gloss in the English translations.

First, The Almighty would not “avenge Ahab’s blood or Isabel (Jezebel)’s blood or the blood of Ahab’s sons when He commissioned their deaths! And for which Jehu was rewarded! When Queen Athaliah of Judah learned of her son, King Ahaziah’s death at Jezreel by the hand of Jehu, she exterminated all of the princes of Judah, except Joash, Ahaziah’s son, who was hidden by Ahaziah’s sister, Jehosheba, who was also the daughter of the Israelite king, Jehoram, slain by Jehu.  The wicked queen had wanted the throne all to herself.  By extension, the “blood of Jezreel on the House of Jehu” applied to all of the princes of Judah as well, except Joash, through whom the line of David would continue.   But even this does not explain the passage. Since Hosea’s prophecy does not begin until the reign of Jeroboam II, Jehu’s great-grandson, and this was such a “terrific” event, Hosea would have been well familiar with what had occurred.

The codeword of Joseph to the Hebrew elders in Egypt

Rather, the word usually translated “avenge” is mistranslated. The same word, “pakadti” (since it has no conjunction which softens the “p” to an “f”), appears as the “codeword” left by Joseph as he was dying, for the elders of Israel in Egyptian exile to know their deliverer (Moses) when he would arrive.

Genesis 50:24:  “Joseph said to his brothers, I am about to die, but God will “pakad yifkod” (surely remember) you …”

Exodus 3:16:  “Go and gather the elders of Israel and say to them, “Husin the God of your forefathers has appeared to me, the God of Abraham, Isaac and Jacob saying, “pakod pakadti” (I have surely remembered you) and what is done to you in Egypt.”

The Almighty “remembers” his promise to King Jehu to “end the monarchy of the House of Israel.” This remembrance at the time of Jereboam II corrects the assumptions that Jehu’s bloodshed 61 years earlier must be avenged … or that Hosea prophesied the “vengeance” before it occurred.  Had the latter been the case, Jehu would also have been mentioned as a King of Israel during Hosea’s tenure as a prophet.

Jehu cannot be faulted for bloodshed

Although Jehu was not altogether righteous, he cannot be faulted for the bloodshed, as it was commissioned by The Almighty through Elijah the prophet.  A broader application of this “remembrance” appears prophetically to signal the permanent end of the rule by monarchy of the House of Israel so that King David will be free to rule over both houses (Israel and Judah) when he returns to Jerusalem.  (Hosea 3:5)

  1. She conceived again and bore a daughter, and He said to him, “Call her name Lo-ruhamah (Without Mercy) for I will no longer have mercy on the House of Israel that I should show them forbearance.
  2. But upon the House of Judah I will have mercy and I will save them through Husin Eloheyhim.  I will not save them with bow, with sword, with warfare, with steeds or with riders.

Judah remains in covenant as Kingdom of House of Israel ends

The 13 attributes of mercy associated with the Divine Name (Exodus 34:5-7) recited on Kol Nidre (a special ceremony on the night beginning The Great Day of Atonement) and on Yom Kippur itself, no longer apply to the House of Israel.  Absent with the House of Israel is mention of the covenant name, Husin, but Judah remains covenanted with Husin Eloheyhim (The Almighty, Your God).   Note however that this covenant salvation does not apply if the House of Judah builds up armies to become a conquering nation.

  1. She weaned Lo-ruhamah, and she conceived and bore a son.
  2. And He said, “Call his name Lo-ami (Not My People) for you are not my people and I will not be to you.

The Northern Tribes west of the Jordan enter into exile without Husin or His covenant.


  1. Yet the number of the children of Israel will be like the sand of the sea, which can neither be measured nor counted; and it will happen that in the place where it was said to them, “You are not My people,” it will be said to them “B’nai El Chai,” (children of the living El)
  2. The children of Judah and the children of Israel will be assembled together, and they will appoint for themselves one head and ascend from the land, for the day of Jezreel (the Remembrance) is great.

Joseph and the multiplication of Israel

The allusion to the children of Israel being as the sand of the sea recalls the promise to Abraham, Isaac and Jacob that Israel would multiply and become an assembly of nations in the earth.  Because Hosea distinguishes “the children of Israel” from the “children of Judah,” this promise of multiplication given to the fathers applies more specifically to the Northern Kingdom.  Jacob knew to hand especially Joseph’s son Ephraim the responsibility to be prolific.

Joseph (Yoseif) was named after the two Hebrew verbs yasaf, which means to multiply and asaf, which means “to gather (away)” (the barrenness of Rachel, mother of Joseph). Ephraim means “doubly fruitful.”  It should be noted that Orthodox Halachah, how the Jewish people have been taught to “walk out” the commands of Torah, forbids such assimilation among the nations for the House of Judah.

Future King David to reunite monarchies

Jezreel is a valley, which makes an ascent to Jezreel improbable.  The valley appears to be a staging area for some mass assembly of Jews and Joes.  They will ascend together to Jerusalem, the city traditionally associated with the unity of the tribes of Israel. (Psalm 122:1-4)

Contextually the “blood remembered in Jezreel” ends or is the beginning of the end of the Kingdom of the House of Israel.  Prophetically, this paves the way for the sovereign rule of King David, the king named by Ezekiel (37:24) and Hosea (See Chapter 3) to unite the descendants of both monarchies, when he makes his return.

  1. Say to your brothers, “Ami,” (My people) and your sisters “Ruhamah,” (Mercy).
  2. Plead with your mother, plead; for she is not My wife and I am not her husband; and have her remove her harlotries from her face and her adulteries from between her breasts;
  3. lest I strip her bare and stand her as on the day she was born, and make her like a wilderness and render her like a parched land and cause her to die of thirst.
  4. And upon her children I will not have mercy, for they are children of harlotry.
  5. For their mother has committed harlotry; she who conceived them has shamed herself; for she said, “I will go after my lovers, those who provide my bread and my water, my wool and my linen, my oil and my drink.

Ten Tribes become materialistic, secular, idolatrous

Hosea urges the Ten Tribes to reflect on the names of the children of Gomer.  They must remember their covenant and its mercies lest they be exiled outside of the land of “milk and honey.”  The harlotry detailed implies that the Ten Tribes west of the Jordan have become materialistic and are looking to others besides Husin for their provisions and livelihood and fulfillment.  In other words, they have become a secular and often idolatrous nation.

  1. Therefore, behold I will hedge your way with thorns, and I will hem her in with a fence, and she will not find her paths.
  2. And she will pursue her lovers, but not reach them; she will seek them, but not find.  Then she will say, “I will go and return to my first husband, for it was better for me then than it is now.”
  3.  For she did not realize that it was I who gave her the grain and the wine and the oil; I lavished silver and gold upon her (but) they used it for the Baal.

Appreciation lacking until Israel turns from materialistic path

A promise of spiritual, if not material poverty follows if Israel does not repent.  The materialistic path will never give a son or daughter of Israel satisfaction or success.  Eventually they will come to their senses and turn to Husin, but appreciative of His goodness, kindness, mercy and provision.

  1.  Therefore, I will return and take My grain in its time and My wine in its season, and I will remove My wool and My linen to cover her nakedness.
  2.  And now I will reveal her repulsiveness before the eyes of her lovers, and no man will save her from My hand.
  3.  I will terminate her every rejoicing, her festival, her New Moon, her Sabbath and her every appointed season.
  4.  I will lay waste her vine and her fig tree (about) which she said, “They are a payment for me which my lovers have given me’; and I will make them like a forest and the beasts of the field will devour them.
  5.  And I will repay her for all the days of the Baalim to which she burns incense; and she adorned herself with her earrings and her jewelry and followed after her lovers, but Me she forgot – the word of Husin.

Seasonal calamities show Almighty to be jealous for His Israel

Husin is jealous for His Israel. First, He returns to take back His gifts of grain and wine in season.  This implies seasonal calamities, droughts, too much rain or rain out of season or during harvesting.  Her secular master is repulsed by Israel’s spiritual calling so that none will attempt to “save” her from Husin.

Termination of festivals, Shabbats and appointed seasons (decreed by the council in Nicea) implies Israel would be without a priesthood and holy days in a land of exile after leaving grape vineyards and fig trees behind that would grow wild as food for the four-legged.

  1.  Therefore, behold, I will seduce her and I will lead her to the desert and I will speak to her heart.
  2.  And I will give to her her vineyards from there and make the valley of Achor into a door of hope; she will dwell there as in the days of her youth, and as on the day of her ascent from the land of Egypt.
  3.  And it shall be on that day – the word of Husin – that you will call Ishi (EE-SHEE) and you will no longer call Me Baali (BA’ALI)
  4.  I will remove the names of the Baalim from her mouth and they will not be mentioned again by their name.

Almighty will start over with wayward Northern Kingdom

The desert mentioned in verse 16 is the very wilderness of Judea where Israel first entered into the Land of Promise.  Husin plans to “start over” with the wayward Northern Kingdom.  The valley of Achor includes one of the first sites where the Tabernacle was set up west of the Jordan River.  The same Tabernacle – the abode of the Sh’kinah (Divine presence) – accompanied all of Israel throughout its earlier wilderness experience.

2 Macabbees 2:4-8 states that the Tabernacle of Moses was hidden by Jeremiah before the destruction of the First Temple and its location would not be made known until “God finally gathers His People together and shows mercy to them.”

The nature of covenant with ‘Ishi’ and Creation

Ishi means “my man” or “my husband.”  Ba’ali means “my lord, or master.” On its face this would imply another marital covenant similar to that at Sinai here limited to the House of Israel since the House of Judah was never removed from its earlier covenant.  Jeremiah refers to this as the Torah “written on the heart,” or a motivation from the heart to do the things of Torah, which is ingrained in Orthodox Jews from the age of 3.  Jeremiah also redefines the relationship between Husin and Israel as changing from that of a spouse to that of children looking to their Father at the time they are given a “sefer critut.” This is literally a “book of cutting off” or a “get.” (Jeremiah 3)

  1. And I will cut a covenant for them on that day with the beast of the field, and the bird of the heavens and the creeping thing on the ground; I will banish the bow and sword and violence in the land shall cease; and I will lay them down in safety.
  2.  I will betroth you to Me forever; and I will betroth you to Me with righteousness, with justice, with kindness and with mercy.
  3.  And I will betroth you to me with fidelity and you will know Husin.
  4.  And it will be on that day that I will respond – the word of Husin – I will respond to the heavens, and they will respond to the Earth.
  5.  And the Earth will respond with the grain and the wine and the oil, and they will respond to Jezreel.
  6.  I will sow her for Myself in the land, and I will have mercy on Lo-ruhamah, and I will say to Lo-ami, “You are Ami (My People), and he will say, “My El.”

Native American inipi covenants with Creation

The covenant in verse 20 is accomplished in the Native American inipi explained in the introduction. (See also our blog entitled, “Goring begins with ‘horns of re’eim’ among untribed Apache” at www.torah-voice.org.)  The terms of removal of covenant in Chapter One and the promise of restoration in Chapter Two intimately tied to animal life, peace and environmental sanity, mandate Joseph-M’nashe’s conditional reconciliation with Joseph-Ephraim.

Natives cannot covenant with any people who disrespect Mama.  Without that respect, Ephraim is incapable of respecting any life nurtured by Mama and will continue to treat her as their personal and corporate latrines and needlessly take the life of our four-legged and winged relatives.  Such behavior has been since the arrival of settlers and today remains “barbaric” and “uncivilized.”

Fracking violates Hosea 2:20 covenant

As with the House of Israel’s earlier commitment to obey Torah, this vow is also eternal.  The terms righteousness (tzedek) and justice (mishpat) are used by the prophets to refer to the benefits to the land when its inhabitants do righteousness and justice.  Of course part of this vow pertains to violence IN the earth.  This means the practice of fracking to extract natural gas by disintegrating gaseous rock IN the earth violates this covenant.  Fracking also violates the Native American principle to think through anything new as to its impact on seven generations.  In seven generations, one can expect a “super-event” to cause a mega-quake that because of fracking could “poison” part, if not all of the planet.  Without a covenant reminder, the pride and arrogance for which Ephraim is infamous could cause ruin to the living earth. (The Hebrew word for the land is the feminine noun, “adamah.”  In biblical Hebrew, all entities given feminine nouns are alive and dynamic with the ability to transmit life, grow, nurture … and if we are not careful … DIE!)

The Almighty responds

Just as Hus(h)in (Grandfather) responded to Israel to end its Egyptian exile, Husin promises to respond when Joseph-Ephraim and Joseph-M’nashe set the example for the world and reconcile.  Of course this paves the way for a greater reconciliation of the houses of Joseph and Judah.

When Joseph and Judah reconcile in the valley of Jezreel, the Earth responds with abundance of grain, wine and oil, the Heavens respond with weather conducive to seed time and harvest and Husin will respond to the entire seed He has scattered planting it in the land promised for Jacob’s return.

A different kind of betrothal

The Hebrew word used for betrothal, (erosteyca) implies a commitment to fidelity to Husin but is not the word usually used for betrothal (k’dushin) or for consummation, (nisu’im) of a marriage.  El” is a poetic name for Elohim which has been adopted in the place of the English “God” by most of Ephraim returning to its Torah roots.  Also “My People” does not on its face imply a marriage covenant. The importance of these distinctions will be explained below.


  1. Husin said to me, “Go again, love a woman who was the beloved of her companion, yet an adultress – like Husin’s love for the Children of Israel, yet they turn to the gods of others and cherish goblets of grape.”
  2. So I acquired her for myself for fifteen (pieces of) silver and a chomer of barley and a lesech of barley.
  3. And I said to her, “Wait for me for many days; do not act the harlot and do not marry a(nother) man, and so I will be faithful to you.”
  4. For many days the Children of Israel will sit with no king, no officer, no sacrifice, no pillar and no ephod or teraphim.
  5. Afterward the Children of Israel will return and seek out Husin their God and David their king, and they will tremble for Husin and for His goodness in the end of days.

The bridegroom as ‘one who would be called the son of God’

If there is such a thing as a celibate marriage, Hosea 3:3 defines it.  This curious relationship is explained by Orthodox Halachah.  As Jeremiah 3 states, The Almighty was forced by His own Halachah to “put away” the House of Israel.  No evidence of such a biblical “get” exists for the House of Judah, however.  This means that only one “who would be called the son of God,” would have the authority to consummate a relationship with the assimilation of Israel.  This may explain why the renewed covenant with the House of Israel in its exile and whosoever will among the Gentiles refers to Jesus as “the bridegroom” and the Church “his bride.”

The Halachah forbids both a father and his son to know the same woman or for a betrothed wife to have the marriage consummated once she has been with another man during the time of her betrothal … the way the House of Israel was unfaithful to The Almighty.  Since the language at Sinai does not reflect nisu’im (a consummation) it would not be forbidden for Jesus to be the groom of the assimilation of Israel.   This means his mission was exclusive to the House of Israel and did not pertain to Judah except to point the leaders of Judah and the people toward the Torah which they were already sworn to uphold as their Covenant.  In fact, by the precedent of the marriage of Judah to the woman promised to his son, Shelah, the loophole is provided that “either” a father or his son may consummate the relationship “but not both.”  So in Hosea Chapter 3, a celibate marriage to the Father is decreed.  This is explained further in Jeremiah 3, where the nature and terminology of the relationship is changed from “Husband-wife” to “Father-children.”


  1. Hear the words of Husin, O Children of Israel!  For Husin has a grievance with the inhabitants of the land, for there is no emet (truth) nor hesed (kindness) nor da’at (knowledge) of God in the land.
  2. (Rather) swearing, lying, murdering, robbing, and adultery; they have breached (standards) and blood reaches (more) blood.
  3. Therefore the land will be destroyed and all who dwell in it will be enfeebled, along with the beast of the field and the bird of the heavens and even the fish of the sea will be annihilated.

The overriding attribute of Abraham was hesed or the ability to be kind in spite of how one is treated.  Jacob brought forth the attribute of emet, which is defined as the Truth of Torah that will allow one to overcome, specifically in exile. The da’at or knowledge of God was assigned to be taught by the priests, who Hosea later takes to task.  Without “hesed v’emet” or “da’at,” which included with Isaac’s g’vurah (inner-strenghth), also define “the hearts of the fathers,” the vices of verse 2 and the curse of verse 3 result.  This pesha (willful sin) weakens the beasts of the field and will make extinct birds and fish, thus the significance of the House of Joseph making its covenant with the animals as well. The heart of the fathers and the implied kindness to animals combined with the Hosea 2:20 covenant and the knowledge of environmental threats could keep this curse on the land from occurring.

An unchangeable God

Noting a fundamental principle of the Torah that The Almighty does not change, verse 2 indicates a spiritual condition in the Last Days not unlike that which exists today.  The sage known as “Rabbi Shlomo Yitzchaki (1040-1105) or “Rashi” noted that murders would be so frequent that “the blood of one victim mixed with the blood of the next,” presumably referring to unrestrained bloodshed.

  1. Indeed (you say) “Let no one contend; let no one reprimand! Yet your people contends with the Kohen! (priest).
  2. You will stumble by day and the (false) prophet who is with you will also stumble, as if by night, and I will silence your mother.
  3. My people has been eliminated for lack of knowledge; for you have spurned knowledge, and I will spurn you from serving Me; and as you have forgotten the Torah of your God, I, too, will forget your children.

Lack of Torah understanding means priesthood perishes

The priests assigned to teach Torah are either disputed, disdained, mocked, scorned or ignored (or in the case of Ephraim in the LDS Church, circumvented altogether).  Without the understanding of Torah, a prophet is a false prophet, since all prophecy must agree with Torah. The vow to “silence your mother” is interpreted by the Jewish sage, Rabbi Dovid Kimchi  (1160-1235) known as “Radak,” to be a metaphor for the silenced “nation.”  When individuals are exiled without the Torah that glues them together as a nation, the congregation ceases to exist.

It also stands that if Israel would return to Torah at any time, this judgment could be lifted and The Almighty may remember the children of Israel.

  1. As much as they have increased, so have they sinned against Me; therefore I will exchange their honor for disgrace.
  2. The sin offerings of My people they consume; and for their iniquities, his soul yearns.
  3. So it shall be – like people, like Kohen; I will visit his ways upon him, and I will requite him for his deeds.
  4.   They will eat but not be sated; they will be promiscuous but will not proliferate, for they have abandoned Husin (ceasing) to keep (His ways).
  5.   Harlotry and fresh wine capture the heart.

Priests charged with ‘guarding’ ways of Torah

Hosea turns to the Kohanim, the priesthood, which presumably does not include the still-covenanted Gileadite priests of East M’nashe already in exile.  The priests were not only neglecting their responsibility to teach the people Torah but also hoping they would continue to sin so there would be sin offerings for the Kohenim to eat!! Note the responsibility the Kohenim had to “shomer” or keep or guard the ways of Torah.

  1.  My people asks of its wood, and its rod relates to it; for a spirit of harlotry has misled (them) and they have strayed from under their God.
  2. They slaughter sacrifices upon the mountaintops and they burn incense upon the hills, under oak and poplar, and elm, for their shade is good. Therefore, your daughters commit harlotry and yours daughters-in-law commit adultery.
  3.  I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery, for (the men) are secluded with harlots and sacrifice with prostitutes; and the people that does not understand will stumble.

Immorality a spiritual condition rooted in idolatry

Immorality is rampant but verse 12 indicates this is a spiritual condition rooted in idolatry.  In other words idolatry results in “a spirit of harlotry” not just being unfaithful toward The Almighty but spreading immorality.  Not coincidentally today, Americans who typify the Western nations of Ephraim, idolize celebrities with the loosest of morals.

  1.  If you have turned astray, O Israel, let Judah not become guilty!  Do not come to Gilgal, do not ascend to Beth-aven, and do not swear (falsely saying) “As Husin lives.”
  2.  For Israel has strayed like a wayward cow; now Husin will graze them like a lamb on the broad range. 
  3.  Ephraim is attached to idols; let him be.
  4.  Their adulterous drinking orgies have become foreign (to Me); her rulers love to invite disgrace. 
  5.  The wind has bound her by her wings; they will be ashamed of their sacrifices.

Let not Judah sin

Hosea again makes a distinction between the House of Judah, which 1:7 indicated would not be removed from the covenant of mercy from which the House of Israel was removed.   Gilgal was a place of idolatry where numerous altars existed. Beth-aven (house of iniquity) refers tongue-in-cheek to the temple set up by Jeroboam I at Bethel. A lamb on a broad range alludes to one who is helpless and panicky.

Futile to rebuke Ephraim

It is futile to rebuke Ephraim, whose pride and arrogance has blinded the leading tribe of the Northern Kingdom to the truth that it is attached to idols.  So long as Ephraim holds to the belief that its savior, Jesus is also “God,” Judah and all of Israel is warned to leave Ephraim to his deception.


Upsetting apple cart of systematic Christian theology

with walk of Orthodox 'Halacha' embraced by Jesus

Interjecting the Halachah of Orthodox Judaism to define the ministry and mission of the “son of God” upsets the apple cart of systematic Christian theology.  The doctrine of “original sin,” for which the Church holds Jesus came to atone, was never embraced in the Torah or by the Torah observant since Grandfather made his covenant with Abraham.

This exegesis proposed an alternative understanding of his mission.  As a tzadik (righteous man who had overcome his evil inclination), he was empowered to rectify the judgments of Yizra’el, Lo-ruhamah and Lo-ami and even re-covenant with the “lost sheep of the House of Israel.” (Isaiah 49:8).

These three buzzwords and their remedy in the infancy prophesies about Jesus offer the exegetical continuity between “testaments” missing in Christian systematic theology.  The prophecies about Jesus before his birth and during his infancy conclude he would be Grandfather’sremembrance of His mercies for His People Yisrael,” (Matthew and Luke 1-2) rectifying all three judgments but identifying his primary mission as “the lost sheep of the House of Israel.” (Matthew 10:6)

A loophole in Halachah offers Ten Tribes renewed hope

As clarified in Jeremiah 3, the Ten Tribes lost the status of a chosen bride when given its “get,” but could recovenant with Grandfather once they became the bride of his chosen anointed (the Christian “christ” (messiah or more accurately “anointed one” to Israel).  Without this loophole in Halacha whose precedent is found in the example of Judah and Tamar, (earlier promised to Judah’s son, “Shelah),” the Ten Tribes would have no hope.

The commands of Torah are everlasting throughout the generations of Israel.  The Gospel of the Restoration of the Kingdom to Israel (the Northern Tribes), which Jesus preached and made possible by overcoming his evil inclination, death, Hell and the grave, opposes a gospel “about” him that “does away” with the Torah.

Rather, the Gospel Jesus preached brings the Torah to remembrance and revives the Torah festivals, appointed times and Shabbats for any who would be called “Israel.”  He also commissioned his followers to be “his witnesses” of a gospel of restoration of (the House of) Israel first in Jerusalem, then Judea-Samaria (which calls to mind the split of the Kingdom) and ultimately throughout the world where the Ten Tribes have been scattered. (Acts 1:6-8).

The church must realize its nearly 1700-year-old mistake of following the dictates of Constantine – a political ruler – and the decree to replace the Shabbat and Torah festivals with its own inventions or pagan holidays celebrating the fertility goddess, Ishtar (Easter), and the gods of Gad (luck) and Mene (fortune) celebrated by Rome on December 25 by decorating an evergreen.  It must come to understand that what Grandfather blesses and calls “holy,” such as the Seventh-day Shabbat, cannot be unblessed or made common.  The End Times priesthood of the sons of Zadok are given the same charge as Moses to teach the distinction between what is holy and common and clean and unclean. (Ezekiel 44:23).

Jesus embraced Halacha

Jesus himself embraced this Halacha.  He told his disciples to do all they were told by those who sit in the seat of Moses, the Sanhedrin who determined Halacha.  Moreover, they were told to go beyond the Sanhedrin’s decree and to both DO and SHOMER (keep or guard) these commands. This very word, SHOMER, is the language and purpose of Halacha, the practical “keeping safe” and walking out of the Torah commands.

Eventually the House of Joseph will return to its Birthright possessions currently being considered as part of a Palestinian state.  Joseph will grow, as his father Jacob long foretold, to become the Rov or majority population in the land of Israel. (Genesis 48:16).  The Rov will grow so large that the land will not be able to contain them and they will spill over into South Lebanon and the Gilead, (Zechariah 10:10), the former capital of East M’nashe in today’s Jordan.  This makes it doubly important to ensure that the reunion is according to the one Halacha which both families will then observe.

Divine name is guarantee of justice tempered with mercy

The never-removed-from-Covenant priesthood of Gilead who assimilated with East M’nashe represents the true Spirit, the correct Spirit, and the Great Wakhan (Sacred) Spirit evidenced in Native ceremony.   Permutations of the Divine Name sung in Native ceremony indicate the Native population has a covenant that ensures even justice will be tempered with Grandfather’s mercy.

The purification lodge may appear a strange “tent” for Joseph-Ephraim to enter to complete his covenant of reconciliation with Joseph-M’nashe.  Bowing low to the ground and declaring one’s self in covenant with all of Creation nurtured by Unci Maka, serves to humble Ephraim’s lofty concepts of spirituality based on a false set of assumptions precipitated by Constantine and his ruling cabinet.  These decrees led Ephraim away from the Torah which it had earlier called “a strange thing” and the disobedience of which led to its exile.

A common Halacha awaits restoration of table fellowship with Judah

Further research is needed to determine this common Halacha.  What were the Torah commands, precepts and laws held in common by both kingdoms before their separate exiles?   Is it “just” to hold the House of Joseph to Halacha formulated by the House of Judah after the exile of the former?  Does this not amount to spiritual “taxation without representation?”  Many questions are unresolved but before Judah and Joseph may attempt to reconcile them, a means of table fellowship must be re-established.

This means the House of Joseph in exile must minimally obey the Torah commands spelled out in Acts 15:19-21 to avoid defilements of idolatry, non-kosher meats in diets, sexual immorality and marital impurity lest they defile all who come to the table.  “For Moses (Torah) is taught in every synagogue on every Shabbat.”  Moses should be taught in every church, mosque, ashram, temple and inipi circle as well

 POSTSCRIPT:  Eldersgate-Standing Tree American Indian Council and Inipi

Mapping the problem

The outline of Judea-Samaria (above) shows that the northern two-thirds of the proposed Palestinian state (according to the pre-1967 borders), forms a partzuf of a head and crown. The two maps below show this region as (A) the biblical inheritance of  Ephraim, M'nashe and part of Benjamin or the non-Jewish House of Joseph, who is promised its return to the biblical Birthright. (Jeremiah 31:15-18, Hosea 2:1-2, Isaiah 49, and others)

Biblical Ephraim and Manassah

3D Map of Israel


and (B) A 3-D map of Israel (above) that shows Judea-Samaria is the high ground, containing all of the mountains of Israel, except the small Carmel range near Haifa. High ground given to a hostile neighboring state, spells S-U-I-C-I-D-E.


The non-Jewish House of Israel will reunite with the Jewish House of Judah 'ON THE MOUNTAINS OF ISRAEL'  (Ezekiel 37:22)


And how to solve it:


A sacred use for Judea-Samaria (to reunite Joes and Jews) mandates a different region for a Palestinian state. Thus "The Zechariah Plan" introduced below.


Biblical alternative Palestinian state








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