preparaciones para el 5778

8/10/2019 Preparaciones Para El 5778

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movement through the wilderness of Sin to the Land. It is hoped that His GuidingPresence will prompt us in similar, albeit more efficient trek, from "thewilderness of sin in the West" to repentance and the Land. Ordinarily, it would bea stretch, linking the Hebrew "sin" to the English "sin." However, it is theassertion of Yached Levavenu that a majority of prophetic Ephraim resides in theEnglish-speaking West. (Hos. 11:10, 13:15, Isa. 49:12, 59:19, Zach.8:7). Perhaps it is a fitting hint.This call is going to all members of Israel of the returning Ten Tribes, and ofcourse to those of Yehudah who feel moved to participate and lend their help. Allthe Tribes need G-d's active guidance for the tasks ahead. The call is patternedafter Ex. 35: 21, 25, where men and women, "all those whose heart stirred themup, and were made willing , brought to the L-rd's offerings, i.e. possessions andskills, for the building of the Mishkan of the congregation. We take patterns,

pointers and directives from the building of the physical Mishkan in thewilderness. We know that every aspect of the Mishkan is a lesson in the serviceof G-d. Some of these will have a correspondence to the building and function ofthe virtual Mishkan advocated here.Why build it? For guidance in coming together and in returning to the Covenant. G-d himself tells us why He had Israel build the Mishkan: "Let them make asanctuary for me - that I may dwell among them," (Ex. 25:8). Hisinterfacing Presence between Himself and mankind, the Shekhinah wouldmanifest there in a physical way, for guiding communication in the wildernessfor the homeward bound tribes, (Ex. 29:38-42, Lev. 1:1). It was to be the holy

place, a Beit El / a House of G-d, a kind of portable Sinai, where Israel couldsense G-d's Presence in order to access G-d's guiding revelation. Isaiah isadmonishing today's returnees of Israel, to look to our father Avraham and to ourmother Sarah, (Isa. 51:1-5). Avraham alone was called to the Eternal in the midstof utter idolatry. Avraham responded by interfacing with G-d,i.e. dialoging, arguing, bargaining, and thusly became the "friend of G-d." Inessence he invited the transcendent Eternal One back into a perceivable andknowable Presence in the world. The Book of Hosea, written expressly to theawakening Ten Tribes of Israel, reminds us that " our father Yaakov wept , andmade supplication unto Him, he found Him at Beit El , and there H e spoke with

us. " (Hos. 13:4). The Scriptures indicate that we will also be spoken to andanswered again, in our time, when we sincerely seek Him with our whole hearton our way to Beit El, the House of G-d. For this reason we seek to build theMishkan of Prayers. The G-d of Yaakov promises to guide us in our time ofdistress in the way we need to go, as He guided our father Yaakov in the way hewent, (Gen.35: 3). The journeys and stops along the way of return of the manyindividuals who comprise the peoples of Joseph may differ from each other.
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However, the commonality is that we have all broken and forsaken the Covenant,we have all conformed to the ways of the nations whom we set out to imitate.Therefore, all the routes of return will have the common thread of headingtoward the goal of returning to ever-increasing faithfulness to theCovenant. Yached Levavenu is inviting the early returnees to ask for DivineGuidance and preparation for that task ahead.For the Ruach haKodesh to guide us to come fully back from the spirituallydead. Upon our awakening to our identity from our spiritual death, we are finding thatwe have died because we offended in Baal, (Hos.13: 2). Though her childrennumber by the millions, our mother Rachel is allegorically depicted asweeping for them, for they are dead... . spiritually dead. (Jer. 31:15). Rachel'svoice is heard at Ramah , the place associated with the prophetess and judgeDevorah, as well as the prophet Samuel. Hence, Rachel's weeping is a "propheticvoice to be understood especially our time." Since their disappearance into theland of Assyria, her children were judged and sentenced to worship in the housesof foreign gods. The history of their 2700 year-old spiritual captivity in the

philosophies, replacement theologies and mind-sets of "Galut Edom," / "the exileof Edom" i.e. the Greco-Roman Occidental World, has bound (Hebrew: wedded)her children to idols. They have blinded them to seeing, hearing and walkingaccording to G-d's directives, (Psalm 115:1-9, Hos. 4:17). They will needdirect Divine intervention in their lives to recognize them and to be loosed fromthem.What about the contents of the Mishkan?

The Lechem haPanim, a metaphor for those "standing in" for the rest. Among other furnishings, the Mishkan housed the golden showbread table. Itheld the twelve weekly showbreads (lechem panim) that the Levites brought foreach Sabbath to represent each of the Tribes, to appear in unity (Klal Israel)

before the Presence. The Hebrew term Lechem panim literally means bread of /with faces, and has been translated in English as bread of the Presence. Theywere the interior grain offerings prepared (made into breads) by the priests, incontrast to the grain offerings for the exterior altar. Yached Levavenu uses thesymbolism of the Mishkan and the lechem panim to describe the functions andlabors needed today by the early contingent now arising to self consciousness and

awareness of their identity and spiritual needs. These services and labors areneeded to gain access to G-d's guiding Presence for all the Tribes.The building of the virtual Mishkan of Prayers and other prayer projects, can beconceptualized as analogous to contributions of gold, silver and other needed

building materials by members of the twelve Tribes of Israel to build the originalMishkan in the wilderness, (Ex, 35-38). The twelve showbreads represented theTwelve Tribes before G-d in His intimate sanctuary for the Tribes' sustenance in
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the wilderness of Sinai. They could be described as the perfect synthesis of therelations between Divine Providence and His Tribes, at oncerepresenting physical sustenance and physical limitation: "...know that man doesnot live by bread only, but by every word that proceeds out of the mouth of G-ddoes man live." (Deut. 8:3). Man must do his share of work and know fromWhom the fruits of his toil flows. Likewise, today's representatives of the Tribesfrom around the world can likewise "stand in" as virtual lechem panim . Theycan constantly renew their prayers for the Tribes' spiritual sustenance, directionsand interests before G-d's Guiding Presence in the Mishkan of Prayers in today'sWilderness of Nations. Yached Levavenu invites those from all the TwelveTribes who were called to know the identity of the Ten Tribes, to buildthis virtual Mishkan of prayers for the sake of furthering more speedy personaland collective repentance among ALL the Tribes. Secondarily, Yached Levavenumusters those called to know about the identity of the returning Ten Tribes, to

participate in special prayer projects (as needed), throughout the year and join theranks of dedicated workers who "stand in " for the rest of Israel. We at YachedLevavenu hope that such endeavors will contribute toward the return of G-d'sguiding Presence among and throughout all the Tribes of Israel. We look forwardto Divine Guidance to promote their return to the Torah and advance their

journey toward the corporate Redemption of all Israel and subsequently of theworld.What is expected? Taking Elijah's challenge to active participation. Building this virtual Mishkan of prayers is a collective effort as was the

original Mishkan the collective effort of the entire nation of Israel. It isvoluntary, as when Moshe was told: "speak to the children of Israel andtake offerings from me, from every man whose heart moves him shallyou take offerings," (Ex 25; 1-2). It is to be built, supported, and fueled bythose who want to go beyond just knowing the identity of the returningLost Ten Tribes to the imperatives in the Torah and the messages to us inthe books of the Prophets. The focus is not on private sectarian agendas,but exclusively on the guiding Presence to be drawn down intoour prayers to guide our return and reunification. The only agenda isfostering greater receptivity for Divine Guidance so that we may

contribute to the speedy return of the Ten Tribes to Torah observance. Though growing in numbers, at this time these "early pioneers, are few," onefrom a city, two from a family, (Jer. 3:14). Yached Levavenu maintains that thesesmall lots and numbers of early returnees are mentioned in the Prophets for aspecific purpose of service in the return process of the rest of Ten Tribes. Theirtask is operational before the great vast movements of wakingup and returning. Perhaps you are one of these early pioneers whose heart is
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stirred up to build the Mishkan of Prayers. If so, recognize that this animatingspark has come from the G-d of Israel, (Jer. 50:20). Realize that He gave youthat power to use in His service. Ask Him if it is time.... your time, to act in thatcapacity now.We envision that along the way to final reunification in the Land, we will comeinto increased compliance with the Covenant. We also look forward to cominginto more individual and corporate spiritual healing, and into subsequentfellowship with each other within our respective groups as well as with Yehudah.The diverse backgrounds and settings of our captivity in Galut Edom-Yavan color our perceptions of what ought to be and give rise to

protracted controversies and confusions. They can all be clarified when weappeal to Divine Guidance. Yached Levavenu calls all returnees to appeal to theKeeper of Israel for that guidance. The message of Elijah challenges all of us todo that. As we converge on our individual roads to Yerushalayim, we willrecognize each other more and more and come into the unity that the Prophetsdepict and hopefully Yached Levavenu envisions and fosters. At this time we are

just dry bones coming together. Our "dry" bones need the animating Spirit of G-dto speedily ensoul us, (Ez. 37). The G-d of our fathers is calling us to wake us upto who we are. Let us respond with our prayers of thanks and supplication:

"With the ark of thy strength we can return and prevail."

(IIChron. 6: 41)

"Arise O L-rd into thy rest, thou and the ark of

thy strength."(Psalm 132:8)

Suggestions on what todo:Talk to the G-d of Avraham, Yitzhak and Yaakov about what you have justread. Let your soul's emotions accompany the voiced words of your prayersto fully express what is being motivated in your heart about these principlesand ideas. Study the references and talk to Him some more and expect

answers. Let us know what answers you receive.
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he made a request, often in the morning, after his initial prayers of the day,(Psalm 143:8). Go-d may answer us at any time, but often his answers comeduring morning prayers, when we are charged up with the motivation to givethanks to G-d for having awakened for another day of life and its blessings. Laterin the morning prayers we pray , From your presence dismiss us not emptyhanded. Sometimes God may tell us at the end of our prayer, the summary ofour prayer with a Biblical reference, which better expresses with a few words in atotally encompassing way what we have said with many words.G-d communicates with us in ways that we are most apt to hear and need to hear.These words can come from any Biblical reference. An example of this Divinecommunication is recorded about the sages rabbi Abbaya and rabbi Rava, whoreceived Biblical verses as answers to their prayers. Often they come from thePsalms, which encompass the depth and breadth of human experience. As withthe Biblical patriarchs, G-d sometimes communicates in dreams , where God

bypasses the filtering of our conscious minds (II Chron. 7:12). His answers maycome in words that strike us as we study his Word, in what we may overhear in aconversation, in words and thoughts that come into our minds as we meditate onHis Word, in sudden realizations and enlightenments. These types of answers, aswell as page numbers in prayer books, the Tanach and Bible-related books arealso possible pointers to answers. All these forms are genuine if they have onething in common: being consistent with His written revelation the Tanach, i.e.Torah, the Prophets and the Writings, (Isa. 8:20). G- ds answers are always be ontarget, exact and totally consistent with his written word. When God answers our

prayers concerning weighty matters, it is always at least two times, from different

sources that we will hear the answer. This is consistent with the Torah, i.e. in themouth of two or three witnesses was a matter decided in ancient Israel. That principle of receiving information from at least two different sources to verify atruth, has not changed. If we doubt, or do not want to heed the answer, He oftenanswers the third time. Answers for pleas concerning repentance, spiritualdilemmas and directions tend to be swiftly answered, for it is the most importantagenda we can comply with. The whole Tanachs directive can be summed up inPsalm 90:3: Thou turnest man to destruction and sayest return ye children ofmen. Though this closeness and more will eventually be available to all seekers of the

G-d of Israel, it is not in the realm ofimpossibility for us now. This closeness and communion through communion / yechidut is especially boundto happen now when the gates of repentance are being opened to the House ofJoseph: Then shall you call upon me, and you shall go and pray to me, and I willhearken to you. And you shall seek me and find me, when you shall search for me


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with all your heart. And I will allow myself to be found by you, says the L-rd: and I will restore you from captivity, and I will gather you from all thenations (Jer. 29:13-14).This closeness is absolutely and especially necessary for those who wish to servein the manner of modern day lechem panim. G-d promises that before we evenspeak, he will answer, (Isa. 65: 24).We are commanded to look to our father Abraham, our mother Sarah and to theRock (G-d) whence we were hewn, (Isa.51:12). At the t ime of Abrahamsultimate test, the Akedah, G-d our Eternal Rock, has provided for Abraham thesacrifice, the ram caught in a bush, (Gen. 22:13). Abraham brought Isaac, hisown commanded sacrifice, and G-d has also prepared his own sacrifice forAbraham to use. Our prayers are to be like that. We are not only to use our ownwords to express concepts written in the prophecies that G-d taught us from hisWord, but also are to listen to G- ds reciprocation and use words received on thespot as we pray. This listening and responding is the essence of face to face

prayer. The words we say, and the words we receive, through study or prayer, are to be

pondered, contemplated and turned over in ones mind. They are to beconcentrated on in the context we give them and receive them. Rabbi Yaakov benAsher, (c. 1340?, Tur, Orach Chaim 98), gives us a description of the meditativefocusing we ought to do on the words we use in our conversation with G -d:.. you should concentrate on the words that issue from your mou th and shouldthink about G- ds presence being there Pay attention and banish anydistracting thoughts, so that your mind shall be solely on prayer This was the

practice of the pious and of the enthusiastic; they would linger and concentrateon their prayer until they transcended their physical awareness, and they would be overwhelmed by a spirit of lucidity, and they would come close to prophecy. This type of contemplation / hitbonenut during the study of G -ds Word, before and during prayer, gives u s the intellectual knowledge and thedeep emotional understanding through which we fuse with G- ds revelation.During such times we achieve that yechidut / spiritual communion that we needto prepare us for further inspiration and guidance by G- ds holy Sp irit.G-ds Torah teaches us that the sacrifices were to follow specific G -d-given

patterns. In the same vein, like a good teacher,G-d provides and puts the very

words, i.e. the calves, we are to use in our minds, in our mouths. We are to listento and use those words for they have healing powers in our subconscious psyches, to turn us back to the G-d of Israel. He tells us: I create the fruit of thelips; Peace, peace be unto him that is far off, and to him that is near, saith the L-rd, and I will heal him, (Isa.57:19). When G-d gives us the words to use to talk tohim with, it is a healing experience. It heals us where we as a lot most need it from our 2700-year-old estrangement from Him. He is calling all of Israel to


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healing; those who think they are near, and those who are far from Him. AskHim to answer you concerning personal repentance and spiritual direction. AskHim to show you where and of what you need to repent. He will answer youswiftly.A caveat and an important pointer:This article is not a primer on a flippant approach to prayer and expecting G-d toanswer us about trivial, insignificant and mundane matters on which we are toexercise our human reasoning and efforts. Neither is it advocating a superstitiousmagical disposition and look ing for omens and signs. Rather, it advocates soul-felt persistence in prayer about weighty matters and restoration to communicationwith G-d for the sake of guidance for the returning Ten Tribes and all Israel.This article is not a primer on how to pray in general. There are many good

books on prayer and the Siddur/ prayer book of Yehudah. Rather it points out thekind of prayer the returning Israelites need to engage in order to receiveinstruction and directions on how to get out of the ingrained patterns of ourcorporate and individual sins and mindsets. To this effect, Yached Levavenustrongly urges readers to pray, i.e. talk to G-d, not just at regular times, but mostimportantly whenever they are prompted by what they read, study, meditate /contempl ate on, and when they are emotionally moved and prompted by innerurges of ones spirit. These times of emotional movement in ones inner beingare the best times to communicate with G-d, since then we experience the

promptings of our subconscious minds, G- ds Inspiration and the outpourings ofour souls.Righteousness is thine O L -rd and confusion is ours. How can we complain? Whatcan we say? What can we urge? How can we justify ourselves? Let us search andexamine our ways and return to thee, for thy right hand is stretched out to receivethose who repent. Tachanun Prayer We know not what to do, but our eyes are upon thee (II Chron. 20:12)

Next to Moses, Elijah is traditionally viewed as possibly the most important of allthe prophets. He figures prominently in many traditional tales and childrensstories. A reserved cup is set aside for him at every Seder table, for he is expectedto show up at Pesach, the feast of our freedom. Elijah is expected to comeagain to herald the Redemption before the coming of the Messiah. Because Elijahwas the defender of the Covenant, his chair is found at every circumcision, where
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the sons of Israel take on the sign of the Covenant. What has not been mentionedmuch, is his most important work in connection with the rehabilitation of theapostate, seceded, exiled and "lost" Ten Tribes of the northern kingdom of Israel,(I Kings 18). It is to be noted that Elijah was from Gilead in the north; he was theonly prophet from the northern kingdom of Israel. There he confronted theleaders of Israel, king Ahab, his foreign wife Queen Jezebel, and those theysponsored, the priests of the pagan gods of the nations around them, Baal and

Ashtarte. In the book of Malachi, Elijah is mentioned in context of the last prophecy givento the House of Israel. Here, Malachi, (meaning my messenger), gives the lastadmonishment, the last prophecy and the last warning to all of Israel to take toheart. Remember you the Torah of Moses, my servant, which I commanded untohim in Horeb for all Israel, both statutes and the judgments. (Mal. 3:22-24).This is the quintessential all-encompassing directive from G-d, for ALL Israel:Return to the whole Torah . The G-d of Israel gives the very last prophecythrough Malachi in the context of this return and rehabilitation: Behold I will

send you EliYah, the prophet, before the coming of the great and dreadful day ofthe LORD... To be noted here is that in this final prophecy, the name of EliYahis not spelled in its usual way, Eliyahu, which means "whose God is the L-

RD," but is spelled without a vav, as EliYah. Why is the prophet called by avariant of his name when his message changes from his past admonishments tothis work in the future Redemption? By slightly changing the spelling, themeaning of the name becomes, My G -d, Yah, possibly hinting that this new

phase is a "work" of G-d and is begun by G- d, rather than being activated by

just one man and then ascribed to one man. Although the prophet is of course(traditionally) scheduled to return for the fulfillment of his prophetic message,the awakening of the exiles to their true identity happens before the arrival of the

prophet. The sages teach that the work of a prophet starts before that prophetshows up. Therefore the general time, the era of these events, can be looked atas " the work of Y-h my G-d." This work is one of the greatest works of the G-d of Israel: the rehabilitation ofthe long dead northern kingdom, the so-called Lost Ten Tribes of Israel. Thoughof course the work of EliYah will also touch Yehudah, the notable event thatwill draw attention to His work, will be the regathering of the Lost Ten Tribes

from utter idolatry. The process itself of this awakening will be a messenger toIsrael and Yehudah that the time of Redemption is underway. A propheticunderstanding of the work of Elijah preceding the coming of the Messianic Age,is to know the purpose of Elijah's work: he shall turn the heart of the fathers tothe children and the heart of the children to the fathers , (Malachi4:6). Because the heart is in the singular, it is indicative of the one heart , i.e. thecollective soul of Israel. As such, it bespeaks of the work of Elijah as a psychic
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process, that causes an inner awakening of the collective soul of Israel. Thisstatement is not just a homiletic metaphor of family harmony as it has been

popularly used. This is a prophecy of the legacy of the fathers of Israel who madea covenant with G-d, becoming activated at the end of days. Because G-d gavehis promise to them, their heart 's message reaches across time and space andtouches the divided and split heart of their wayward children in the last days,(Hos. 10:2). The children will then resonate and reciprocate to that call and returnto their natural " one" way , the faith and faithfulness of their fathers, Avraham,Yitzhak and Yaakov in the "One" Creator God. Today, many so-called gentiles are beginni ng to describe their G-d as "the G-d of Abraham,Isaac and Yaakov." The phenomenon is indicative that the work of EliYah hasalready begun. It is awakening the dormant spirit of the fathers in the hearts ofthe children. As such it is a "work" of resurrecting the dead," i.e. the spiri tuallydead of the Ten Tribes of Israel from the Valley of Dry Bones of Ez. 37. Thisonly makes sense for Elijah was credited in his historical career with resurrectingthe dead, (I Kings 17). The expectation of the eschatological resurrection of theTribes in the apocryphal book of Sirach / Ecclesiasticus 48:10-11 is clearlyconnected to him:"It is recorded that you are ready for the designated times, to calm anger beforeit turns to wrath, to turn the heart of a father to his son, and to restore the tribesof Jacob.

Happy are those who saw you and who have fallen asleep n your love, for we will surely live as well."

(Sirach 48:10-11, CEB) Many significant events in the history of Israel have a dual fulfillment. As theguided trek to the Land started with the command to build for G-d a Mishkan /sanctuary, where He could dwell among them, likewise we will have to be led

by similar guidance on our trek back to the Land. As this Mishkan [Tabernacle]is built of the inspired collective efforts and prayers of the faithful,His Shekhinah / Ruach HaKodesh / holy Spirit will indwell and ensoul us. It willserve as the inner guidance for returnees to follow in the footsteps of our fathers,Avraham, Yitzhak and Yaakov. Following in the footsteps of the fathers is thenatural w ay of Israel to which we are to return. Malachi closes the last prophetic

utterance to Israel with a warning: ...lest I come and smite the land [earth] with acurse. This is a dire warning that if there is no reciprocation, the earth willsurely suffer great catastrophes to wake up its inhabitants to the meaning of theCovenant with Israel, (Mal. 3:24, Amos 4:12, 5:6). The warning is also a cue forthose of Israel and Yehudah, who know the meaning of the prophecy to return totheir "natural" status and function of the firstborn: to stand in as intercessors forthe rest of Israel and the world. If we do not rise up and take our rightful and
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natural place place on our own accord, the G-d of Israel will force us to do so.Then the wake-up calls for all of Israel will be catastrophic, where internal andexternal negative forces specified in the Covenant we all agreed to at Mt. Sinai,will afflict us with the most severe curses (Deut. 28, Mal. 3:24).The premise of this website is the fact that events in the history of Israel are oftendual, having a former and a latter day fulfillment, (Jer16: 14). We can take hintsfor what the era of EliY-h will be like, from clues in the original work of Elijahin the Northern kingdom of Israel, (I Kings 18). Elijah charges Ahab, the thirdking of Israel after the Kingdom of Israel split from Yehudah, with leading Israelin the forsaking of the commandments of the L-RD and in following Baalim,additional false gods, (I Kings 18:18). The work of Elijah did not take a lassezfaire attitude toward idolatry, but was confrontational in nature. It challenged the

prophets, priests, ministers, ecumenists, apologists and activists of Baal, andthose of the main goddess of those days, the queen of heaven, Ashtarte. Thesegods were additions to the G-d of Israel. The Israelites believed they could haveit both ways, with their service divided between Baal and Ashtarte, and the G-dof Israel. Baal the lord, was the shepherd god and Ashtarte, the goddess, wasan embodiment of the seducing, beguiling, guiding spirit of false religi ons. Shewas and is still around as the dark counterfeit of the Shekhinah, the guidingaspect of G- ds interface with humanity, often ascribed as the feminineattribute of Godliness. The most important clue to identifying the confusingmorass of the id olatry then and its parallel now, is Elijahs challenge : How longwill you go limping between two opinions ? (I Kings 18:21). At the end of thechapter, we find Elijah running to Yizre'el giving us in the latter days another

clue as for whom this message was recorded. The name Yizre'el, meaning I will sow, points to a connection to the Northern House of Israel, whom G-d has sownand sifted among the nations of the world , (Hos. 1: 5, Amos 9:9).It is to be noted that the false gods were added to the G-d of Israel. It wasthought that the G-d of Avraham, Yitzhak and Yaakov was not enough andneeded assistance and correction. This was in direct and blatant violation of thesame commandment mentioned several times in the Tanach:"You shall not add to the word which I command you, nor take from it, that you

may keep the commandments of the L-rd your G-d which I command you." ( Deut. 4:2)

These words the L -rd spoke to all your assembly, in the mountain from themidst of the fire, of the cloud, and of the thick darkness, with a loud voice; and He added no more. And He wrote them on two tablets of stone and deliveredthem to me." (Deut. 5:22) Whatever I command you, be careful to observe it; you shall not add to it nordiminish from it. (Deut. 12:32)


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" Do not add to His words, lest He rebuke you, and you be found aliar." (Proverbs 30:6) "I know that whatever G-d does, it shall be forever. Nothing can be added to it,nor anything taken from it and G-d does it, that men should fear before

Him." (Ecc. 3:14)This purported improvement upon G -d is the original sin of the universe, theidolatry of ones self. All other sins are derivatives of it. In primordial times

before the creation of this universe, a great spirit being, one of the councilors ofG-d, in his pride, thought that G-d was not enough. This great spirit being, one ofthe covering cherubim, thought in his pride he could improve upon G-d, (Isa.14,Ez. 28). He had a better idea on how to run the universe. This paradigm of theidolatry and exal tation of the self is also Ephraims sin, (Isa. 9:9, 28:3, Hos.13;1,6, Ez. 14:1-6). It has been replicating itself ever since, resulting ininordinate pride of self importance, i.e. idolatry of the self, [the spirit of Esau ], aswell as in false gods and demigods of our own and the gentiles creation, (Hos.13:2). These false gods, added to the G-d of Israel, are still with us today intheologies, covenants, testaments, mindsets and assemblies. Our hearts have

been split and divided over these for over two millennia, (Hos.10: 2). The oldgods were adorned with silver, gold, and precious stones. The modern gods wehave created are made to upstage the G-d of Israel. They are adorned withmore fairness, grace, loving- kindness / chesed, mercy and justice than thesupposedly, harsh, eye-for-an-eye G-d of Yaakov. Yet G-d allows them to bewith us to provide us the school of free choice in which we may learn to choose

between Good and evil, Life and death, (Deut. 28). Ephraim then, as he is doing

now, held on to the G-d of Israel in some ways. He also held on to the "religiousideas" of these gods, the "more progressive" social doctrines of thegentiles. They charged G-d's ideas with not being "fair," but G-d counters thesecharges : "Yet ye say, The way of the L-rd is not equal . O ye house of Israel, I will judge

you every one after his ways. " (Ezekiel 33:20) Till the time of a great public confrontatio n of todays religious mixtures come,we, the early returnees of the House of Israel, are challenged by the cry of Elijahin the work of EliYah that is already underway. The challenge goes forth to all,to beseech the G-d of Israel to intervene in a miraculous way in our very

mindsets about our inherited religions, philosophies and dispositions from whichand among which we are waking up. This Divine intervention is absolutelynecessary since Ephraim is bound to his idols and he cannot see straight or freehimself from the force of these theological / spiritual manacles and mentalstraight jackets of 2700 years standing, (Isa. 42:22). The Hebrewword habar, translated as joined / bound in fact means wedded, coupled, as isused in describing a marriage relationship, (Hos. 4:17). Curiously, it matches the
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theological position of the religion that Ephraim has adopted from the gentiles.Elijahs challenge is truly timeless. El iY-h challenges the awakening children ofEphraim: If the L-rd [the G-d of Israel] be G-d, follow him, but if the Baal[the lord of today] be G-d, then fol low him , (I Kings 18:21). There are noother choices or modifications to the choices in this lesson. Isaiah reiterates thisquintessential lesson for Israel and he gives us the answer:Hearken unto me, O house of Jacob, and all the r emnant of the House of Israel,which are born by me from the belly, which are carried from the womb... towhom will you liken me and make me equal, and compare me that we may belike? Remember this and show yourselves men, bring it again to mind, O yetransgressors! Remember the former things of old; for I am G-d and there isnone else, I am G-d and there is none l ike me . (Isa. 46:3-9) Jeremiah addresses the peculiar work that we need to do once G-d has awakenedus and started to bring us back. We are to continue that "work" by "unmixing"the deceptive mixture of truths, half truths and outright lies in which we findourselves. We are to leave behind the lies we have inherited from our fathers (Jer.16:19) and never return to them, if we are to truly "return" to G-d:"Therefore thus saith the LORD: if thou return, and I bri ng thee back, thou

shalt stand before Me; and if thou bring for th the precious out of the vile, thou shalt be as My mouth; let them return unto thee, but thou shalt not return untothem." (Jer. 15:19) The work of EliY-h calls all Israelites presently waking up from the congregationof the [spiritually] dead to put these easily seen idols and their more insidiousmindsets completely away. There is no room in any shape, manner or theological

inventions and machinations for any gods to be added to the G-d of Israel. Isaiahtells us to not add other gods and saviors to the G-d of Israel . This was theoriginal trap into which Israel fell: the addition of other deities, to completeand improve upon G- ds plan and setup, (Isa. 43:11, 44:6,8, 45:5, 47:8, 10).Hosea pinpoints this dual allegiance: Their hear t is divided ; now shall they be

found faulty (Hos. 10:2). The word "halaq" translated "divided" has theconnotation of being "deceitful and flattering in order to secure a carvedout separate portion for one's self." Going their "separate way" has been themantra of Ephraim for millennia.Israel was to be a peculiar, holy nation, (Deut. 7:6). She was to stay pure,

uncontaminated and guarded against this mixing of religions. It is the reasonwhy she was not to mix certain things, e.g. seeds, fibers for clothing, animals,etc. She was to keep Gods commandments unaltered and unmixed. She was tolearn the lesson that mixing the good with evil, or with that which seems goodand harmless, is the way of the insidious lie. Though the mixtures often seemed

just, right and good, or even necessary, the mixing of the ways of God with theways of the nations was the way of self-deception. It led to the destruction of


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their national identity as the firstborn of God. This paradigm still holds andmakes up the [wedding] band that ties Israel to her idols. EliY- hs call leaves noroom for the theological Baalim or idols of isms and philosophies that see adifferent future for Israel than that in the Torah. Neither does EliY- hs call leaveroom for the insidiously hidden and parasitic Baalim of unbelief that accompanyhumans to various degrees. In the guise of progressive modernism theyinspire, i.e. spiri tually guide the intellects of the liberal, the modern andthe spiri tually savvy, with the notion that th e G-d of Israel will not perform whatHe has promised in the Covenant. This has been the cause of replacementtheologies, belief systems and political machinations, which sell out the land and

people of Israel. Israel was not to make any covenant with the pagans or theirgods in the Land, lest they be a snare to Israel, (Ex. 23:32-33). They were todrive them out and destroy their altars, images, philosophies and theologies,(Deut. 7:5). They were not to contaminate their intellects and emotions with the

philosophies of the gentiles, but become a holy nation, (Ex. 19:6). For Israelthat directive of the eternal Covenant still holds. We are not to add to it ordiminish from it. In the work of EliY-h we are called and challenged to root outand destroy these Baalim of wrong belief and unbelief from our psyches, fromour inner selves. Only then will the modern 21 st Century Tribes of Israel becompletely healed. Till then we will be blind and deaf to our commissioned taskas G- ds servants in the Torah, (Isa. 4 2:18). That healing comes onlywith prayers that G-d wants us to offer and is ready to hear now. He is allowingand calling us to come near, NOW, (Isa. 55:6).The course of events in I Kings 18 shows that the repairing of the altar, i.e. the

restoration of the spiri tual connection to G-d, goes hand in hand with therestoration of the identity of Israel, (Kings 18:30-32). Elijah repaired the altar ofthe L-RD then, (I Kings 18:30). As Elijah of old called to him the confusedseekers after God, today the G-d of Israel, in the manner of the work of Elijah, iscalling the returnees of Israel to come near Him now. That means that today thechildrens children are coming near, because they have been studying the tenetsof the Covenant made with the fathers, (Isa. 34:16, Jer. 23:20, 30:24, Psalm78:6). The hearts of these children are being moved to resonate to the message ofthe fathers, Abraham, Isaac and Jacob, (Hos. 2:4). Today the children of Israelare to watch the restoration work of EliY-h in order for Israel to be oriented to

Him (Kings 18:30). We are to pay special attention to the significance of thealtar, signifying the place / opportunity in time that G-d is making for hearingthe prayers of those called to the work of EliY-h. That means that the opportunityto entreat G-d, through the gates of teshuvah / repentance has arrived with the eraof the Work of EliY-h, (Hos. 10:12).Elijah asked G- d to turn the peoples heart back again. The twelve stones thatcomprise the altar, symbolize the twelve tribes of Israel. Together, they upheld
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the [near] evening sacrifice to be accepted by G-d. The narrator emphasizes the point that God himself renamed their father Yaakov. His children are toremember that they bear Israels name, which has G -ds name incorporated intoit. Having heard the call to know the restoration of their identity as G- ds people,they are to remember who they are, the people of Y izre'el , (in Hebrew meaningI will sow, has only one sound difference from Yisra'el), sifted through thenations, now beginning to be being renamed and restored to their true identity asYisrael , the sons of the living G-d , (Amos, 9:9, Hos 1:10). Hosea writes to theHouse of Joseph : Yisrael, return unto the L -RD, for you have stumbled in youriniquity , take with you words, and turn unto the LORD; say to Him, Forgive alliniquity, and receive us graciously. So will we offer the words of our lips forcalves... (Hos. 14:2).Besides asking for mercy and forgiveness, it is most important for thoseawakened early to declare now to G-d what all of Ephraim shall eventually say:What have I to do any more with idols, (Hos. 14:8). Elijahs restoration wasabout the quintessential lesson Israel had and still has to learn: that this peoplemay know that thou art the L -RD G-d..." (I Kings 18:37). Today the earlyreturnees of the remnant are called to finally learn now the verysame quintessential lesson of Eli-Y-h: ...and thou shalt know no god but me:

for there is no savior besides me. (Hos. 13:4). Today Hosea calls our attentionto the same lesson our father Yaakov learned and wanted with all his heart hischildren to learn, (Hos. 12:4-5). To this end Yaakov built an altar for aremembrance for his time and the time to come for his children. It has to dowith the great eternal lesson he learned and wanted to teach to his children, (Gen.

35:1- 12). That actual stone Yaakov set up as a reminding monument, in that place may not be accessible for all his millions of children. However, Hoseatells us the L -rd i s his memorial, i.e. the concept and revelation of the One G-d,is Yaakovs legacy, (Hos. 12:5). Truly, in our days, due to G -ds promises, thelegacy in the hearts of the fathers is reaching across time and space, touching thehearts of their awakening children, calling them to listen. Isaiah tells us that ifwe are to seek after righteousness, we should look to a greater "Stone," our Rock,the G-d of Abraham, from which we were spiritually hewn, (Isa. 51:1-2). He tellsus; Hear ye and give ear; be not proud for the L -rd has spoken, (Jer. 13:15).Yaakovs lesson has many of the same elements as Elijahs lesson. Elijah prayed

that G- d turn the peoples heart back again to the fathers, (I Kings18: 37). Jacobsheart is calling his household again to remember and cease from the idolatryof the gentiles, (Mal. 4:4-6, H 3: 22-24). He commands them: Put away thestr ange gods that ar e among you ! On the way to Beit El / the House of G-d, hedoes not want to them to bring along and add the gods of their past to the G-dof Israel. Yaakov commanded his household to surrender their acquired or self-made gods and bury them. He does this by Shechem, where Josephs b ones were
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to be buried (Gen. 35:4). This location points to the House of Joseph to note whatJosephs descendants will also have to do when they, [Josephs bones] come outof their graves. Next we see that God changed Yaakovs name to Yisrael, (Gen.35:10). This name change parallels the time when Elijah restored the names ofthe people of the Northern House of Israel, (Kings 18:31). No doubt, that theMidrash that tells us "when Elijah shall appear, he will restore the tribalidentifications to all the people of Israel," is based on this earlier version ofElijah's restoration work. He will have to do this because the Ten Tribes haveincurred the curse in Deut. 32:26: "I said, I would scatter them afar, I wouldmake the remembrance of them to cease from among men." This process ofrestoration to identity has already begun; the work of EliY-h is alreadyunderway. It is the nexus of the great "return," a seminal part of the redemptive

process itself. It is a decontamination of our identity as "Israel." The Stoneedition of The Chumash gives the perfect translation of this process:

"Then I shall scatter you among the nations and disperse you among the landsand remove all your contamination from you. Then you shall be caused tore-inher it yourself in the sight of the nations, and you shall know that I am

HaShem." Ez. 22;16 Our interest in researching the identity of the Ten Tribes is the beginning of thefulfillment of that prophecy, (Jer.23: 20, 30:24). When king Solomon built theTemple, God told him and all Israel that the promise to dwell among the childrenof Israel was contingent on their keeping the commandments. The same timelessdirective and promise applies to us . If you follow my decrees, perform my

statutes and observe my commandments to follow them, then I shall uphold my

word with you which I spoke with David your father. I shall dwell among thechildren of Israel and I shall not forsake the people of Israel. (I Kings 6:12-13).Israel was to become a goy kadosh, a holy nation. T hey were to be sanctifiedwith keeping the Torahs commandments. Since we left the God of Israel and hisTorah and Covenant, the sanctification of our nationhood was taken away, andwe just became plain goyim, just one of the nations, spiritually speaking. Weneed to realize that we inherited lies from our fathers in the exile, (Jer. 16:19, Isa.29:9-13). To regain the holiness, our special status and function that goes with

being G- ds firstborn , we must live according to the commandments. Isaiahadmonishes the returnees of Israel who seek after righteousness to look to our

father Avraham and our mother Sarah. God called him alone, to be the first toacknowledge the reality of the transcendent Eternal, One G-d, (Isa. 51:1-5).If you are among those who are called early to wake up from the spiritual gravesof Israel, realize that it is incumbent upon all to leave the bindings of twoopinions and return to the Torah in all its ramifications. Yaakov was renamedIsrael only after he prevailed in the G -dly appointed struggle. That means he

persisted in arguing and wrestling with the G-d-given issues and tests. Yaakov


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wrestled all night with the powerful spirit of Esau. He was even injured in hisability to walk and remained limping (!) all night till the morning when herealized what this struggle and injury was all about. As the day came at dawn,Yaakov was enlightened to the divine purpose in the night s event and realizedhe has seen the unmistakable Divine purpose and teaching in it, i.e. face of G -d, and named the place Penuel /Face of God. In the Era of EliY-ah, when ourunderstanding to the prophetic books is opened, we can see that we, theHouse of Israel, were present in that fateful struggle between our forefather andthe self-centered, [self]-idolatrous spirit of Esau. Prophetically, the quintessentiallesson was learned in this test. During the night, i.e. for a small moment, (Isa.55:7-8), we were injured and made to limp between two opinions. Yaakovreceived his name change to Israel after he wrestled with the ideas / spirit of Esauand prevailed with G-d. Likewise, in the Work of EliY-h, we will have earnedour name change only after we have wrestled with and have won over the spiritof Esau. In the era of he work of EliY-h, the dawn of redemption, i.e. the sunof righteousness rises upon us, and brings healing to us. Its wings, i.e. rays,

bring us G- ds light to end the long dark night of the soul, (Mal. 3:20, Isa.60:1-2, Hos. 6:3). Yached Levavenu, in the spirit of Elijah, challenges all readers,returnees and potential returnees, to accept the challenge of Elijah and argue withG-d if need be, as our father Yaakov wrestled, about any part of the message ofElijah presented here. He will swiftly answer and resolve doubts in our minds,(Isa. 41:14, 44:3, 58:9-12). Great shall be the day (!) of Jezreel! (Hos1: 11).Yached Levavenu also calls attention to Yaakov ordering us to clean up our livesin general and come clean of the effects of idol worship of our past: Be clean

and change your garments . Our father Yaakovs example tells us that he wept,struggled with and supplicated G-d and G-d answered him in his distress, (Gen.35:3). Hosea gives us encouragement that his children will also be answeredwhen they are in similar distress. In fact, Hosea gives a detail not in the Genesisaccount about Yaakovs struggle. Because Israel is said to be of one soul, in amystical and potential way, we were all with Moses at Sinai, (Deut. 29:15).Likewise we were with our father Yaakov at this struggle with the spirit of Esau,(Hos. 12:4). There, the G-d of our fathers spoke with us. H e told u s then whatto do now concerning the nature and gods of Esau. H e wi ll give us power overthe powerful , seductive spir i tual / angeli c forces t hat have prevail ed over us, i.e.

made us lame, (! ) f or th e last 2700 years. G-d tells us to assemble ourselves together, and draw near together to studyand discuss what we are told in the prophets for our day, (Isa. 45:20). Weare to study the Torah, the prophets, and the fact that there is no one elsebesides the G- d of Israel, especially other saviors and intermediaries, (Isa.29: 18, 48:12, Hos. 13:4). This is the quintessential lesson we are to learn. Weneed to realize that we have to talk to G-d directly, collectively and
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individually, confessing our individual and collective sins and pleading for mercyfor our people. We need to see and acknowledge the fact that we haveto supplicate , i.e. pray earnestly and repeatedly for G- ds guidance for ourselvesand all of Israel, and thusly build "the Mishkan / Sanctuary of Prayers" in thetheological / ideological wilderness of the nations. We absolutely need thisvirtual edifice of informed, focused and collective prayers of all returnees tosecure G-d' s Guidance for our returning tribes. Hosea tells us: Therefore turnyou to your G-d: keep troth [the original marriage vow of the Torah we all madeat Mt. Sinai, Deut. 29:15] and justice, and wait on your G- d continually, (Hos.12:7). These actions / doings will begin to restore us to our holy identityas Yisrael, to the Torah, to G-d, to our unity with Yehudah, and eventually to theLand. For now, It is time to seek the L -rd, (Hos. 10:12). If we do so, the G -dof Israel will reciprocate with a strong hand to deliver us soon.

Suggestions on what to do:If you seek after righteousness, take Elijahs challenge: Give yourself thebenefit of doubt, and ask the G-d of Israel to let you know if any part of themessage of Elijah applies to you.Be sure to study the pointers on the "Confession Prayer" and do it. Take a directive from Habakkuk and ask the G-d of Abraham, Yitzhak andYaakov: "O Lord revive thy work, in the midst of the years, in the midst ofthe years make known; in wrath remember mercy." (Hab. 3:2).He will surely send an answer for the path we should follow in our return.

One of the general purposes of Yached Levavenu is to marshal and consolidatethe prayer power of those who are in the beginning stages of the awakening fromspiritual exile of the northern House of Israel. In particular, Yached Levavenu isto serve as the working vanguard, united in prayer efforts to intercede with theHoly One of Israel on behalf of Klal /whole Israels welfare on her road of the

prophesied regathering and redemption. As such, it targets needs reflected incurrent events and how they impact the dispersed of Israel, [the Lost TenTribes] and the scattered of Yehudah, (Isa11: 12), and the State of Israel. Specialattention is focused on the awakening of the Northern House of Israel to theiridenti ty, their repentance and return to Torah observance and to camaraderie
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and fellowship with their brethren from Yehudah. The envisioned overall purposeis to build latter- day Israels Mishkan of prayers to secure Gods guidingPresence, the Shekhinah, to guide us toward the attainment of these goals. This isto mirror the Shekhinahs leading guidance of Israel out of Egypt and through thewilderness of Sinai. This time again we will need the guidance of the Shekhinah toguide us homeward through the wilderness of isms, philosophies, mindsets andreligious backgrounds we have adapted from the nations and in which we findourselves upon our awakening.The site is founded on the principle of the remnant. The faithful remnant ishere defined as the few who stand faithful with Gods mandates in the Torahand who stand in for the many, and ask G-d for intervention in an otherwisedisastrous or bogged-down negative trend. This type of interceding action is arecurring theme in the Tanach and is often mirrored in secular affairs as well,where the actions of a dedicated few have formed the turning point of history.Further, the exhortation to engage in these prayer projects is founded on theDivine injunction, expressed throughout the Tanach, for the people of Israel toreturn and pray with all their heart and all their soul in the land/s of theircaptivity for the healing of their land, and for deliverance from enemies, (IIChronicles 6:38 and 7:14, etc.). Words for the prayers and accompanyingmeditations are based on relevant texts in the Tanach and Yehudahs Divinelyinspired prayers in the Siddur [prayer book] and Divine Inspiration.We at Yached Levavenu believe that the phenomenon of Israels awakening outof the long exile of spiritual death is depicted in Ezekiel 37. It is a divinelyconducted gradual coming alive, spiritual resurrection process, occurring

presently worldwide wherever the Ten Tribes have been exiled. As such, itmanifests on many fronts, in many places and in many peculiarities that addressthe influences of diverse individual spiritual journeys and regional histories. To

be partakers of these prayer projects or other prayer-related efforts of YachedLevavenu, it is not required to believe in a particular version of Israelite identity.We recognize that access to G-d at the beginning of return to G-d is available toall on whatever level of truth one may be on. It is not necessarily contingent onany particular or full understanding of Israels identity in the awakening process.Rather it is contingent on Gods grace and ones free choice to respond to Godscalling to repentance, (Jeremiah 24:7, 29:13). Though we are expected to study

and correct our misconceptions, according to the sages of Israel, G-d works withus in spite of our intellectual misunderstanding at the beginning of ourawakening. He looks upon the heart, i.e. our attitudes and dispositions, andexpects us to seek Him out with prayers of thanks and repentance at His

promptings and whenever we discover His hand in our lives. It is hoped andencouraged that sincere seeking of ever-more purification and correction issought by all through the direction and leading of the Ruach haKodesh / holy
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Spirit on their individual and corporate return to the straight paths of the Torah,(Isa.42: 16). Since answer to prayer is contingent on seeking this Straight Pathfor the sake of repentance/retur n, the site will feature articles that promote thatend. This site subscribes to Brit Ams Declaration of Principles. It is our hope that

by recognizing and adhering to those guiding principles, we can further this sitescommon purpose to Unite Our Heart/s in prayer efforts on behalf of all the tribesof Israel and thusly come more speedily into the reunification of all the tribes ofIsrael as the God of Jacob intends for us to do.

Not by might, nor by power, but by my Spirit , saith the L- RD of Hosts.

Zech. 4:6

The name Shekhinah is related to the word shaken / neighbor or inhabitant. The latter meaning is implied in inHos. 10:5, "The inhabitants of Samaria shall fear." As neighbor, shaken may designate those that are fri endly (Ex.3:22; Ruth 4:17) or unfriendly (Ps. 44:13, [H 14]; 79:4,12). As such, we can see that this word relates to a "presence"implying nearness andcloseness, that is tied to a nearby locality, e.g. among his people, (Ex. 25:8), on Mt. Zion, (Ps.74:2), His name dwells in Jerusalem, (Deut. 12;11), and wil l dwel l in Jerusalem, (Zech. 8:3). The word Shekhinah,does not appear in the Bible, but was coined based on related words which describe G-d's Presence in the Bible.The word Shekhinah is a noun, and is based on the Biblical verb "shakan," (shin, chaf, nun), and other related verbalforms that can mean "abide, abide, dwell in, stay among, cause to dwell, live among." It can pertain to the physicalmanifestations of G-d dwelling in the land, e.g. Ex. 24:16, 40:35, Psalm 85:9, [H 10] or dwelling in the cloud, e.g.Num. 9:17-18, 22, 10:12, Job 3:5. (See TWOT articles 7837, 7837a). The related word mishkan, often less accurately

translated as "tabernacle" is better translated more literally as "dwelling place" or "abode."

Through the centuries the sages of Yehudah tried to formulate the complex concept of the Shekhinah into succinctdefinitions. In the Encyclopedia Judaica we are informed, "According to Saadiah Gaon [882-942 C.E.], the Shekhinahis identical with kevod ha-Shem (the glory of G-d), which served as an intermediary between God and man. Hesuggests that the "glory of G-d" is the Biblical term, and Shekhinah the Talmudic term for the created splendor oflight which acts as an intermediary between God and man, and which sometimes takes on human form. Thus whenMoses asked to see the glory of God, he was shown the Shekhinah, and when the prophets in their visions saw G-din human l ikeness, what they actually saw was not G-d Himsel f, but the Shekhinah (see Saadiah's interpretation ofEzekiel 1:26, I Kings 22:19, and Daniel 7:9 in Book of Beliefs and Opinions 2:10)."

During the prophetic experience, i.e. from the time of Moses till the times of the Prophets, it was the physicalmanifestation of the Presence of G-d in our time-space continuum. As such, we can conceptualize it as the meansof the visible manifestation of God's Presence in our three-dimensional world. For us moderns, we could call it aDivinely created "interface" with humans. Maimoni des, (1135-1204), taught that the Shekhinah is "the light of theglory of G-d." Some say the term Shekhinah signifies "the perceivable majestic presence of G-d among mankindand expresses the principle of G- ds indwelling omni -presence in all creation." In this regard it is important for us tonote that the Shekhinah is the "physical" manifestation of God's Presence, and is not to be confused with the
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spiritual, infinite, heavenly Presence of God, that we cannot possibly conceive. Solomon referred to this heavenly,omniscient Presence that no earthly construction can contain:

But will God in very truth dwel l on the earth? Behold, heaven and the heaven of heavens cannot contain Thee;how much less this house that I have builded! I Kings 8:27 (JPS)

Mystics have viewed her as the channel through which Divine l ight passes into the world. It is also associated withthe agency of inspiration and prophecy. It is the inspiring power manifesting in one's conscience as the Bat Kol /DaughterVoice. Overall, the late Aggadata statement in the Talmud is the essential summary of all these points andof what we now need to note: Come and see how beloved Israel i s before G -d, for wherever Israel went into exile,the Shekhinah went with them. This statement is based on Ez. 11:16, which is written for us to show us thatthough it was less perceivable, our very survival and guidance throughout history was through the agency of theShekhinah:

"Therefore say: Thus saith the Lord GOD: Although I have removed them far of f among the nations, andalthough I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries

where they are come;"

Ezekiel witnessed this departure of the Glory / Kavod of the Lord from the holy Temple (Ez. 10:18-19). The Kavodnever returned to the Second Temple in that full manifestation. Though it was present to a lesser degree in thethere, it left from there too and to this day "she" mutually shares in our exile. This in itself i s something seriousand disturbing we need to contemplate. Today the holy Spirit though not manifesting publicly in a spectacular wayas in the days of old, is always accessible by us and is always available for us, though in a more muted way. Godnever shuts Himself off complete ly from those who seek Him. Indeed, the Midrashs romantic -sounding statementtells us that the Divine Guidance, with all its aforementioned attributes always was and even now is available toIsrael. As her name implies closeness and nearness, she is wi th us now, but has to be sought out. The Shekhinah has

also been defined as the "hidden Divine Providence." Early sages basing their conclusions on Lev 16:16, said theShekhinah, though concealed or muted in its manifestation, was to dwell among the ex iled children of Israel even intheir impurity (Yoma 56b, Megil lah 29a). We can see here through such love for Israel, G- ds hand, though hidden,was to shape Israel's fate and guide them to their destiny, throughout their entire history, (Amos 9:9).

Both rabbinic reflection and mystical literature agree that there is an intimate connection between the Shekhinahand the people of Israel. Though they are different perspectives, they both refer to G- ds active presence beingpresent everywhere in creation, (Bava Bathra 25a). In rabbinic conception, the Shekhinah is the manifestation of G-ds presence, i.e. it is "the holy Spirit of G -d by which man can feel and see G- ds presence." This definition is basedon the Bible, where we first encounter the "Shekhinah" when the Israelites set out from Succoth in their escape

from Egypt. There it appeared as a pil lar of cloud in the day and a pillar of fire by night:And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the LORDwent before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fi re, to give them light;that they might go by day and by night: the pi llar of cloud by day, and the pillar of fire by night, departed not frombefore the people. Exodus 13:20-22 (JPS).


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Rabbinic teachings maintain that "Whenever the children of Israel gather for worship, where ever judges sit atcourt, even when one man studies the Torah, the Shekhinah is said to be present," (Berakhot 6a). Often the termsShekhinah andRuach haKodesh [holy Spirit] are used interchangeably to denote the Divine Presence in the form ofrevelation and inspiration. In the Zohar, the Shekhinah is defined dynamically as "G- ds face turned towardcreation." It is that aspect of G-d's Light that dictates to everything of what form it is supposed to be in the physical

universe. It is the "life force" that animates and underlies the very laws of nature. Based in this principle, popularculture has morphed this force in nature as "Mother Nature." However, the Shekhinah is not a person, e.g. theAngel of God's Presence, but is defined as G- ds manifest power which has a feminine polarity, an aspect of theDivine l ife force with which G- d interfaces with humanity. She, so to speak, compr ises all the functions anddynamics of this Divine power for our benefit. In the sephi rotic tree, the blueprint of the flowchart of energies inthe cosmos, it is the sephirah [conduit] of Malkuth (Kingdom), through which the flow of Divine light touches theworld in general and Israel in particular. For this reason in visions and dreams it may be depicted as a "stream offlowing liquid light." This portal has also been called Knesset [congregation of] Israel. Because of this identification,the people of Israel are understood to eventually become the mystical embodiment of the Divine Presence in theworld. Because the Shekhinahs polarity is female, this is a female embodiment, and is one reason why Israel is

referred to by feminine personifications in the Tanach. Our mother Rachel has been traditionally viewed as the typeand symbol of the Shekhinah who is searching for her children, (Jer. 31:15). Ideally and ultimately, Israel is to beensouled by the Shekhinah, Israels sanctified collective soul. This is why this feminine principle of DivineProvidence i s called Em Habanim, Mother of Children, "the Mother of Souls of Israel." Because of this femalepolarity the Holy of Holies was called the bridal chamber, for the Shekhinah, the manifest Presence of G-d, dweltthere.

Israel was commanded to build a sanctuary for G-d, that He might dwell in / among them, (Ex. 25:8). The Mishkanwas to be a working model, physical symbol and direct immediate expression of that directive. It was to be amicrocosm of the world we live in, affording us to clearly feel the Divine Presence. However, the command was not

limited to the portable Mishkan, the ini tial working model and ceremonial center. Over time, the nation of Israelwas to be buil t and fashioned intothe Mishkan of G- ds presence in the world. That readying process has beengoing on for thousands of years. That purification process for this eventuality is the history of Israel. Her trainingand preparation for the priesthood as the firstborn of G-d are the hard lessons for Israel to learn throughout themillennia. That training period will culminate in the repentance of Israel, her regathering and return to her Husbandand her reacceptance of the Covenant, i.e. the Torah, [the marriage contract]. This time it will b e incorporated intoher very being, i .e. written on the tables of her rectified and truly repentant heart, (Jer. 24:7, 31:33, 32:40). It isthen that the quintessential lesson for Israel wi ll have been learned: And you shall know that I am the L -RD, (Hos .2:20, Jer. 31:34). It is then and only then the idols in our hearts wil l be removed and displaced by what ultimatelybelongs there, the holy Spi rit of God, (Ez. 14:1-11).

Just as the Mishkan was built in the wilderness, Israel is to build the Mishkan of prayers in the wilderness of thenations today. As the Divine Presence came to dwell in the Mishkan, / Tabernacle, likewise it is to come into, i.e.ensoul those Israelites, of both Yehudah and Ephraim, who prepare, and purify themselves for the indwelling Ruach/ Spi rit. Just as the Shekhinah guided Israel from Egypt to Mt. Sinai, likewise it is to guide the latter day returnprocess and the regathering of all the Tribes of Israel (Meg. 29a). Today, "she" is also to guide the early returnees


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who are on the way to reaccept the Covenant now. As the Shekhinah guided the leaders of Israel then to serve themasses of Israel, likewise G-d is now calling forth a few to leadership training for the regathering task ahead.

This "face" the mystics identi fy as the "feminine" representative of the "female" aspect of G-d. As such, when"she" joins our souls, she "polarizes" our souls and enables us to be "receptive ." This process is ordained by God,so that l ike a woman affects a man, we may by "her" powers attract understanding into us, into the depths of ourwill. Through that mechanism we humans can thus be further "enlivened" and "empowered," to do His Work, andbring forth "good fruit." In short, when this Spirit of G-d, which has a feminine polarity, joins our spirit, "she""polarizes" our spirit to be able to truly "receive." It speaks to our souls in a soft voice:

When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, wil l I seek. Psalms 27:8

It creates in us the rectified wil l to receive in order to give. Otherwise we remain "unregenerate" and want toreceive only for selfish reasons for our own power, aggrandizement and glory. The "power" of the Holy Spiritenables us to truly receive in order to truly give. Thusly we become more like our Father, who is the ultimate giver.

The mystics teach us that the spark and flow if Divine energy is active and dominant in the higher realms. As such,for our human understanding, it has a "male" polarity. With this "male polarity" God reveals himself to us as "G -dthe giver." The Shekhinah when it indwells us, is the inner presence of G-d in the heart. As such i t "ensouls" us andwith this feminine polarity that acts as "G-d the receiver." Paradoxically, in our world that energy is passive andmust be acted upon. As such, for our understanding, it can be likened to a "female" polarity that must be engagedby our actions to benefit from her interaction with us. From our perspective in this world, the Shekhinah's energy isbasically passive and must be acted upon by doing the mitzvot / commandments commanded in the Torah for

Israel. Doing so, we bring out the potential of the Shekhinah's concealed energy into our individual and collectivelives. We can do so and "draw her down" by the keeping of the commandments and by asking G-d to imbue us with"her" as the leading and guiding edge of our Souls. The awareness of "her" soft voice, is the "inspiration" of G-d'sGuiding Presence within us. It increases as we work with the Torah's commandments to give rather than receive.This process is dependent on giving up our own native demanding inner voice with which al l humans are born.From infancy it demands that we receive for ourselves alone. By G-d's plan to raise us as His children, we are tolearn to receive in order to give to others. G-d is the greatest giver. If we li sten to His Shekhinah's voice within us,we wil l further His purpose to "ensoul" us with His essence as our Father.

That concealed energy is an aspect of the Divine Life Force that is to empower us, (Zech. 4:6). Paradoxically, when

acted upon, it "leads and empowers" our passive souls, and pairs us with the masculine energy from the Higherrealms to enable us to be partakers of the Work He has set before us. With such synergy motivating us, we canbecome partakers of the mission G-d gave us, to improve our world by becoming channels of G-d consciousnessinto the world. This kind of revelation and the drawing down of the Shekhinah is the part that G-d gives to man tobe partakers of His Work to bring about His kingdom. Through repentance, observance of the mitzvot /commandments, focused concerted prayer and right action, we can influence her return into the lives of all Israel.For this reason the sages of Yehudah teach us that "He who studies the Torah with the aim of fulfilling its precepts


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is worthy to receive the holy Spirit" (Lev. R. XXXV.7). This is our general task as the priestly nation, the f irstbornamong the children of G-d. It is also the particular task of the fi rst contingent in our times to be awakened by theCreator from the Valley of Dry Bones (Ezekiel 37). As He gave the Ruach ha-Kodesh to Joshua and Caleb, he iswaiting now to give His guiding Presence, the holy Spirit to the early hearers of His wake-up call. These earlyreturnees are needed as ambassadors and witnesses to intercede, stand in the gap, and bring to the rest of th e Ten

Tribes the good report about having returned to the Covenant they made at Mount Sinai. The G-d of Elijah iswaiting now to purify those who hear His call and say hineni / here I am for these priestly and ambassadorialfunctions. The G-d of Israel is waiting to purify those of the returning Ten Tribes, (and all Israel), who call upon Himnow to enable them to repent and come out of the sins of the lies they inherited from their fathers, (Jer. 16:11-13).These servants will be needed as "witnesses" to testify to all the world of G-d's mercies upon wayward Israel andthe fact that the "resurrection of the ]spiritually] dead" that is to signal that the arrival of the era of Redemptionhas begun.

To navigate and brake through the obstacles on the way of return out of 2700 years of idolatry, this DivineGuidance is absolutely needed. As we are nearing the approach of the Great Shabbat to come, Israel needs the

inspiration of the Shekhinah, G- ds indwelling holy Spirit to prepare her. We need it to enliven, mo tivate and guideus in our responsibi lities in the work of EliY-h. We need it to guide the Ten Tribes on their homeward-bound

journey to the Torah and the Covenant, in order to reconstitute the whole house of Israel.

Lekha Dodi / Come my Friend, is a hymn recited at Shabbat Evening services in the congregations of Yehudah.Toward the latter part of the song, all rise and face the entrance of the synagogue in the West. Here the Shabbat ispoetically personalized and is greeted, as a bride would be greeted coming from the "West," for the Shekhinah isbelieved to be coming from the West. Ephraim's, Menashe's and Benjamin's tents were set up West of theMishkan /Tabernacle when Israel camped in the wilderness. Could it be, that before the arrival of the even ing ofthe Messianic Age, that these locations in the West are pointing to the Shekhinah's arrival in the West and from theWest, where the Ten Tribes reside? Hosea tells us that the Ten Tribes, labeled under the collective name ofEphraim, will come "trembling from the West," (Hos. 11:10). Could they be shown "trembling" because the "spiritof repentance," i.e. the Shekhinah is acting on them?

We of the Ten Tribes in the "Occidental world of the West" will need the Shekhinah acting on us, and make ustremble,for "she" does not dwell where there is sin, strife and uncleanness, (Num. 35:34). We will need that "spiritof repentance" to lead us out of our idolatries. Hosea tells us that:

"Ephraim is joined to idols; l et him alone." / . , - Hos. 4:17

These idols are with us to this day, for we are joined, (H: ) i.e. coupled wi th them as in "married" to them.These are the "idols" in our hearts, in the deep psyches, individually and collectively, (Ez. 14:1-7). It is because ofthese spiritual "whoredoms" that the Tribes of Israel have been cast out of the Land. This message i s repeatedlytold us with the stern reminders of calamities and destructions that came upon Israel throughout history on the 9thof Av. On this day both Temples were destroyed, which is commemorated by Judaism as a fast day of mourning. Ifthese terrible destructions occurred on this day, then it must be that the G-d of Israel is tel ling us somethingextremely important we need to note very carefully. We "note" it by "mourning." "Mourning" means,


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contemplating the loss of someone we loved. We cannot but be emotionally affected, to weep and be profoundlysad when we "mourn" the loss of one dearly beloved. As such, the horrific events on the 9th of Av are like ashofar blasts we need to "hear" and listen to and contemplate i ts recurring message throughout history. It seemsthat all the destructions that have come upon us, were the results of grievous sins; basically blatant departuresfrom the Covenant and its commandments to which we have agreed at Mt. Sinai. If so, for the returnees in the

camp of Joseph, the 9th of Av takes on a special signif icance for on this date the "light" of the Shekhinah departedfrom Israel and spiritual darkness descended on her. She is in that darkness to this very day. The 9th of Av messagelike a shofar's blast, shouts into our ears:

"You have departed from the Covenant, and by leaving it you have chosen death! Acknowledge [confess] today thesins of your fathers and your own sins in this regard! Choose l ife, by returning to the Covenant!"

To know this and to act on i t is truly "vital" for the returnees of the Ten Tribes. Why? Because we are spiritually"very dry:"

Then He said unto me: 'Son of man, these bones are the whole house of Israel; behold, they say: Our bones aredried up, and our hope is lost; we are clean cut off. Ez. 37:11

This message is part of the "coming alive process" in Ezekiel 37. Though the bones have come together, and thebodies stand on their feet, they say: "Our hope is gone." Why? Because "coming alive to the extent of knowingtheir identity as Israel is not enough. Because they are NOT connected to their true "lifeline" from G-d which bringsthem "truly alive" as G-d intends. That "lifeline" is the holy Spirit of G-d, that is to combine with our spirit, form it,shape it, lead it, suffuse i t, and ultimately to "ensoul" us with it in a new way. Without it, we are just so many"zombies" as it were, who have come out of the grave, but are not truly "alive." Without the enlivening andempowering assistance of the holy Spirit / Shekhinah of G-d, we will not know what to do much less be able to doit. we need to realize that this is G-d's Work into which we have been drafted. If Zerubbabel was told that heneeded the Power of G-d's Spirit to do the restoration in his time, (Zech. 4:6), how much more wil l we, who havebeen in 2700 (!) years of idolatry need the same assistance to be loosed from our idols and partake of therestorative Work of EliY-h at the end of days?!... Such contemplation tells us what to do. It is "this [Shekhinah]Face" which we are to seek, for without it we cannot find our way home from the wilderness of the nations'religions, i sms, beliefs and mindsets. With this "Shekhinah to "guide" us we cannot truly repent and truly return toG-d, root out the idols from our hearts / psyches, be taught and empowered by Him, and become His servants inthe Great Restoration to come, which has already begun. This is why G-d tells us in the Book of Hosea, expresslywritten to the Ten Tribes in the "latter days:"

I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they willseek me early. Hosea 5:15

As a people we are told the key to national salvation:


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If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn fromtheir wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. II Chronicles7:14

In the Psalm that tells of Joseph's example, we are told:

Seek the LORD, and his strength: see k his face evermore. Psalms 105:4

David instructs us:

Seek the LORD and his strength, seek his face continually. I Chronicles 16:11

Zacharia, the prophet of the restoration tells us:

"Therefore say thou unto them, Thus saith the LORD of hosts: Return unto Me, saith the LORD of hosts, and I wil lreturn unto you, saith the LORD of hosts." Zech. 1:3

Let us with great expectations and effort prepare by changing our garments and come clean with G-d's assistance.Let us ask for the Shekhinah to indwell our prayers and point and guide us all back to the G-d of Yaakov.

"Lift up your heads, O ye gates; even li ft them up, ye everlasting doors; and the King of glory shall come in." Psalm 24:9

Suggestions on what to do:

This description of the Shekhinah is by no means complete, but is an attempt to present a small collection ofdescriptors, i.e. metaphors, similes and descriptive phrases to assist in some ways for humans to get an initialgrasp of how God interfaces with humanity. The best way to fi nd out what it is, is to actually do what we aresupposed to do with it and concerning it.

Talk to G-d and listen to the B

preparaciones para el 5778

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