Calling firstborn 'malchizedek priests' to fast in order to 'save' the Church

The example of an ‘Undone’ Jewish prayer answered with ‘Torah made flesh’

ELDERSGATE-BRIGHTSTAR HEBREW-NATIVE AMERICAN COUNCIL, Brightstar, Arkansas (3 Tishrei 5779 / September 12, 2018) -- Today commemorates one of the most pivotal days in the spiritual history of the world. It is why all firstborns who open a womb, are asked to fast the third day of the Hebrew month of Tishrei.?This is the third day of the New Year according to the Hebrew Calendar, following Rosh Hashanah, which commemorates the Creation of Adam, two days earlier.

The fast of Gedaliah (Heb. G’dalyah) is observed by the “order of the firstborn,” also called the “priestly order of malchizedek.” In Aramaic, “malchi” and “tzedek” translate “king of righteousness” or “righteous king.”?Torah sages have identified this early king of the city that later became known as “Jerusalem,” as Shem, firstborn or priest from the family of Noach. This also defines the earlier priestly "order" that preceded the Levitical priesthood of the descendants of Aaron.

Shem was the great (x7) grandfather of Abraham.?Abraham was born nine generations after him. Abraham paid his personal priestly tithe to Shem, since the Levitical priesthood did not then exist.

Shem lived to the age of 600. He died in the year 2158 from the Creation of Adam or 3,621 years ago, making him the oldest descendant of Adam alive after the death of his father Noach until his own death.?He died 33 years after Abraham died in 2123, and was alive 110 years during the life of Isaac and 50 years during the life of Jacob.??Shem’s great-grandson, Eber, lived 29 years past Shem’s death.?Together, Shem and Eber, according to the oral traditions handed down by Moses recorded in the Talmud, were “teachers.” They were “of” the “order” – if they did not begin it -- of this firstborn priesthood.?

From Shem and Eber, the patriarchs of Israel learned about the Creator.?Shem and Eber had learned from Noach, who learned from Methuselah, who learned from Adam. Abraham, Issac and Jacob all learned in what the oral traditions called “the yeshiva of Shem and Eber,” so it would be understandable that they would pay their priestly tithe there.

But why the fast by the priestly order of malchizedek (the firstborns) on this day?

Fast forward to the second of Tishrei in about the year 522 B.C.E.. Most of the House of Judah had been in Babylonian exile since 586 B.C.E. or about 64 years. The non-Jewish “House of Israel” (the Ten Tribes or Northern Kingdom) were severed from Covenant and exiled to Assyria some 136 years before the Babylonian exile, around 722 B.C.E. The preserved of Israel (see note at end of this article), had been exiled as military conscripts for Assyria to Urartu, while remaining in Covenant, some 17-23 years before the House of Israel went into exile and were somewhere on their journey from Urartu through Pakistan, the Wakhan Corridor of Afghanistan, Tibet, Mongolia, Northern China, Manchuria, and Siberia to North America.

King Nebuchadnezzar had appointed a governor, Gedaliah (Heb. G'dalyah) to rule the Jews who remained in Judea. G'dalyah was from the royal family of the Kings of Judah; his father a minister and his grandfather a scribe for the righteous King Josiah (Heb. Yoshiyah). After his appointment, G'dalyah called for all the Jews who had fled from Babylonian invaders to surrounding nations to return to Israel and rebuild. King Baalis of the Ammonites (today's Jordan) wanted to stop the development of this ancient Jewish settlement, (some things never change). G'dalyah was eventually assassinated by fellow Jews led by Ishmael ben Nethaniah at the instigation of King Baalis.?The Ammonite king had convinced those involved in the plot that the assassination would instigate the overthrow of Babylonian rule.?The plot misfired badly and resulted in the Jewish soldiers loyal to G’dalyah having to flee to Egypt (taking the prophet Jeremiah with them) concerned that the Babylonian rulers might consider them responsible for the murder of G’dalyah (II Kings 25:25-26; Jeremiah 41:1ff).

The assassination also occurred during the 10 most sacred days of the year, the so-called Ten Days of Awe.?These start at Rosh Hashanah?and end 10 days later after Yom Kippur or the Great Day of Atonement. The assassination is commemorated with this fast on Tishrei 3, which is today.

During the Ten Days of Awe, the sages of the Torah wrote from the oral traditions handed down from the time of?Moses, that Creator would “leave his throne of Justice and instead sit on a throne of “All-Mercy.”?No matter how heinous the sin committed over the past year, those who truly repented were forgiven and were washed clean in their souls and consciences during these 10 days.

(The same petition, by the way, for Creator to judge with Mercy instead of Justice or temper Justice with Mercy is exemplified in the Native American canupa -- sacred pipe – ceremony, as revealed in Torah Codes. (See “Why Does The Buffalo Skull Cry?” an interpretation of a Torah Code with the Hebrew phrase “karnei re’eim,” -- "horns of the buffalo"). For a readable version, see: https://www.dhirubhai.net/pulse/why-does-buffalo-skull-cry-maggid-ben-yoseif/?

Because men of Judah conspired with the king of Ammon to commit this heinous act at the time Creator judges the world with ONLY Mercy, they dare not approach Creator, abusing his Mercy at a time the protocol is REPENTANCE and the highest moral character. Certainly not after assassinating a righteous Jewish ruler, G’dalyah whose name means “YAH is Great.”?The death of a Jewish ruler at the hands of fellow Jews and instigated by an Ammonite king, was deserving of Judgment instead of Mercy. Judah that day had made the Ten Days of Awe into a time of mourning!??

G’dalyah’s murder is remembered as a fast day that mystics say prophetically refers to “the fast of the seventh month.”?This is because the fast of Yom Kippur is usually described more specifically in the Levitical calendar. (See Zechariah 7:5 and 8:19)?One can understand why the Jews governed by G’dalyah would be “completely undone” and go to whatever extreme necessary to plea for mercy to Creator.

Who composed it is not entirely certain, and it appears only in the "Selichot" (liturgy of confession to prepare for Yom Kippur) of the Sephardic and not the Ashkenazic Jewish observance, but a prayer recited on Tishrei 3 – as the firstborns are fasting – is unlike any other prayer in history.

The prayer recalls the first and only time that men (and women) of Judah prayed to an “entity” other than the God of Israel, who they felt they could not then approach.?They prayed to “His Holy Torah.”

The liturgy of the fast of G’dalyah, by the Sephardic Orthodox Jewish community includes a 32-verse prayer addressed entirely to the Torah.?It begins:

“Holy Torah, supplicate in petition before the Rock (Hashem) revered in His holiness.?Pour out a mellifluous prayer, and mention the event at Mount Sinai, where they said, “We will do and we will listen!” to be able to approach.”

The prayer obviously begins with a petition to the Torah to be an “intermediary” between the Jewish people and Creator.?Some have suggested that the prayer was actually to Moses, since the Torah was often called, “Book of Moses” and Moses served as intermediary at Sinai, when the people earlier also could not approach!

Jewish prayer for the return of the non-Jewish ‘House of Israel’

The prayer’s relevance to finding and returning the “lost sheep of the (non-Jewish) House of Israel,” for which Y’shua explicitly said he was Creator’s shaliah or “sent one” is also addressed specifically in the 27th through 29th verses in language that reflects the mission of a messiah (Heb. moshiah):

“O (Holy Torah) seek out the lost and straying sheep!?May he heal the sick, remove all illness, and repopulate Zion, the lauded city.”

The fast of G’dalyah commemorates a moment in the history of the Jewish people, when they were “completely undone” and were again unable to approach on their own merit or in their own behalf. They needed a Tzaddik (a "righteous man" like "melchiTZEDEK" -- Shem -- to straddle this world and the World To Come). The prayer pleas for Creator, if necessary, to give the Torah “flesh and blood and a soul” or “incarnate the Torah” to be this intermediary and Tzaddik.?As the mystic, John (Yohanan) later wrote in his Gospel to the “lost and straying sheep” of the non-Jewish Northern Kingdom and Ten Tribes of the House of Israel, who were assimilating into the Nations as G’dalyah was assassinated,

“And the WORD became flesh and dwelled among us. (John 1:14).

“The Word,” and the Word that was with God in the Beginning,” (John 1:1-3) to every First Century Jew, was “Torah.”

But before one gets the idea that we are associating anything at all relating to DEITY with this concept, (which would make it idolatrous) we have it in the words of?the highly respected, even revered Jewish Tzaddik, Rabbi Nachman of Breslev:

“If the Tzaddik displays exceptional spiritual powers, the mystery does not lie in some notion of intrinsic superiority.?The spirituality he possesses IS THE SPIRITUALITY OF THE TORAH ITSELF!! – for the Tzaddik is one who has brought his entire being so totally under the dominion of the Torah that his every thought is a Torah thought, every word he says is Torah, and every deed is for the sake of Torah.?This explains why the Rabbis said, “How foolish are the people who rise out of respect before a Sefer Torah (Torah scroll) but will not stand up in honor of a great man (Maccot 22b). For the Tzaddik is one whose every thought, word and deed is a MANIFESTATION OF TORAH. It is in this sense that the Tzaddik is the perfect exemplar of the COVENANT – because the TORAH ITSELF IS THE COVENANT. The Tzaddik does more than merely conform to the letter of the Law.?Even in what is permitted to him, he sanctifies himself to the ultimate degree. It is through his complete devotion to the highest ideals of Torah that the divine power of the Torah shines through him and gives him access to powers unattainable by those who have not reached a similar sanctity.” (From Rabbi Nachman’s Tikkun, Tikkun HaKlali, page 100, compiled and translated by Avraham Greenbaum, Breslov Research Institute, 1984)

As hard as it may be for most of the Church world and many Jewish spiritual leaders as well to fathom, Y’shua came as this Tzaddik, who was a "Covenant for the people," (literal interpretation of Isaiah 49:8) in the manner that Rebbe Nachman understood. He manifest the "spirituality of the Torah itself," which the Zohar calls “the son of God.” And he came after a prayer by Jews wailing for Mercy, because they were “totally undone.”?That’s the way most TRUE revelation occurs and Creator’s plan is “unfolded.”?Creator directs to the place and time when the only option is to look to Creator and Creator only.?Had non-Jews (and I include myself as a “Joe,” in this number) been brought up with Halachah (the practical walking out of the commands of Torah, which are second-nature to the Orthodox community who start observing them at age 3) we might have the discipline necessary to make everything we do or say into a mitzvah (good deed), so as to avoid the situations when we become “lost and undone.” Hard to get lost when one is so attached this way to Creator.

Because Jews prayed this prayer, with contrite and broken hearts, the Tzaddik Torah WAS eventually manifest. Y’shua was born on Simhat (SIM-KHAT) Torah (The Rejoicing of the Torah).?This is the last day of the Feast of Succot (Tabernacles), which yearly commemorates life in the Wilderness -- eating, sleeping and socializing in temporary shelters for seven nights and days.?But on the eighth day, the people were allowed to leave their temporary shelters (Succot or called “mangers” in the KJV Genesis 33:17).?They filled the inns, leaving plenty of empty “Succot” (mangers) all over Jerusalem and nearby, Bethlehem.

And what was going on in the Temple while Miriam, his mother, was in labor on Simhat Torah? Why rejoicing! Simhat Torah is the only day that the Torah scrolls are taken out of their protective wooden arks, embraced while still in their protective garments, and become “dance partners” with all the congregants from the oldest to the youngest.?Then, customs today will vary, but it is tradition to parade the Torah scrolls first in the synagogue, then the local neighborhood and then in the streets of the village as the line of dancers grew. Everyone falls in line behind the Torah.

Before Simhat Torah, the people overflowed Jerusalem and Bethlehem with a seven-night-and-day “camp-out” in their makeshift shelters so one could see the stars in the sky! -- reminded of the 40 years spent in makeshift dwellings in the Wilderness.?Succot appears to be the one time, as well, when Jews pray like Native Americans … in the Four Directions, and toward the sky and toward the Earth … in their Succot waving symbols of the Earth!?What a glorious way to celebrate the birthday of a messiah!??No, “I want this” and “I didn’t get this” on December 25.?No feeding the ‘Bread of Shame’ by receiving a gift that is not shared with others.?And no reason to go into debt!?Although the Torah command to always be charitable is magnified during Succot.

In the reNewed Testament writings, despite the later 4th Century tamperings at the Councils of Nicea, you arrive at the same D.O.B. for Y’shua.?Yohanan ha-Makvil (John the Mikveh-iser) was born exactly six months before Y’shua.?If Y’shua was born at Succot, six months before Succot is Passover.?So was Yohanan (John) born at Passover??His father, Zecharias, (Heb. Z’khar’yah) was a priest who served the course of Abijah (Heb. Abiyah).?1 Chronicles 24:10 lists Abiyah as the eighth of the 24 priestly courses.

According to the oral traditions, each course would serve two, one-week stints in the Temple each Levitical year and all the priests would serve during the eight days of Passover, the eight days of Succot and the two days of Shavuot (Pentecost).?So Z’khar’yah winds up serving not the eighth week, but the ninth week, because of the intervening week of Passover, the third week.?The ninth week of the Levitical Calendar always ends with Pentecost.

The New Testament account mentions that Z’khar’yah was struck dumb during his service at the altar of incense (at Pentecost). He returned home and his wife, Elisheva “immediately conceived.” Forty-one weeks later, their son, Yohanan (John), was born at Passover. Forty-one weeks is about normal for an older woman to arrive at full-term.

There are other more esoteric evidences that point to Yohanan’s birth at Passover, and that?Miriam, mother of Y’shua, went into labor six months later during Succot, so Y’shua was born on Simhat Torah in an empty succah.

Y’shua stated that for those who could receive it, Yohanan was Elijah!?The oral traditions state that Elijah’s soul was present at least once before Elijah was born, in Phineas (Heb. Pinkhas) and would be present at least once more after he was “taken up in the merkavah (chariot).”?So there is no argument here with Y’shua’s words.

Passover is intimately linked to Elijah, who is given a place-setting and cup of wine, at the two annual Seders.?The first two nights of Passover, a special plate of bitter herbs, unleavened bread, and the shankbone of a lamb are used to tell the story of the Exodus from Egypt.?Four cups of wine are drank in a particular order (seder), signifying “Rescue” and “Redemption” before the arrival at Sinai, where a prepared meal is eaten, and the third cup of “Covenant” and fourth of “Return” after the meal ends. (Exodus 6:6-8).

Elijah’s cup is the Fourth – Return. It is filled just before he intentionally shows up late to the Seder.?The “Return” of all of the non-Jewish House of Israel to their promised land of inheritance alongside the “Jewish” House of Judah (the modern State of Israel),?is not possible however without the “Refiner’s Fire” of Elijah putting all of Israel in remembrance of the Torah together with its statutes and ordinances (Malachi 3).?The Torah is that fire. When the blinders are taken off of the assimilated House of Israel, the factions of “Joseph” and “later” the House of Joseph can be restored, reconciled and reunited. The Torah calls this the “goring with the horn of the re’eim (buffalo).”?(Deuteronomy 33:17ff).

The “goring” is an important signal to the world, that in the Last Days, the restoration of Native American spiritual sovereignty is a mandate for this restoration to occur; a very great mystery in the Torah concealed until Elijah revealed the identity of the re’eim (buffalo), the use of the buffalo horn in Native American purification lodges (sweats) and his own priesthood – Gilead – he is now restoring.?As Moses was blessing the tribes with his last words, Wakhan Tanka/Sacred Mystery/Great Spirit took him over when he stated of Joseph, almost as an afterthought, “by the way you will be gored together.” The families of Ephraim and M’nashe had to be wondering each time this Torah portion is read – today, each Simhat Torah, how Moses could know of the breeding hatred in Ephraim toward Gilead or what in the world he could possibly be referring to??But they never got a chance to ask him, as this final blessing was the last words of Moses to Israel.

Elijah is also intimately linked to Shabbat.?A song honoring him as the “prophet, man of Tishba, and GILEADITE priest” is sung just as the last rays of Shabbat begin to fade on Saturday night.

Part of my own testimony involves Elijah, Passover, the Native American Gileadite priesthood, about which I have written previously, and this “cup of Return.” The first Seder I attended in 1985, was hosted by Jim Gerrish, of blessed memory, in Tulsa, OK. Jim, was working as a volunteer with Bridges for Peace, Intl., after previously living many years in Jerusalem. He was one of the chief writers on the staff of a quarterly newsletter I had recently re-designed into the first tabloid newspaper produced electronically in the United States. “The Dispatch from Jerusalem” was a medium by which we attempted to bring understanding of Torah sages to non-Jews back in the early ‘80s and attempted to “fill in some blanks” for followers of Y’shua.

After the Seder meal, the eating of the unleavened “Afikomen,” (symbolizing the “Book of the Covenant” at Sinai) and the drinking of the Third Cup (”The Blood of the Covenant” at Sinai), the Fourth Cup (of Return) was filled. Jim asked me to go open a “back door” to let in Elijah.?(I understand today why it was a “back door.” Few invite Elijah’s “heart-turning with fire” message through their front doors!) I was totally un-introduced to any part of the Seder, attending “blind” as simply a mixed Native American, who had been “jerked” from an executive editor’s desk in South Louisiana, to attend a graduate theology program in Tulsa with no degree or prior experience in theology and no prior exposure to Hebrew.?I was GREEN and had been admitted to the Oral Roberts Graduate School of Theology, a few months earlier, on a “clerical error.” I had just read the Bible through for the first time, at age 33, beginning with Genesis and applying investigative journalism instincts had MANY questions about the Torah foundations of Christianity that my professors either could not answer or declined to answer.

So, with that mentality – and those questions -- I walked to the back door, opened it, and my life has not been the same since.?I saw no one there. But something prompted Jim to say, “Look around good before you close the door,” which drew a laugh to perhaps “temper” the sober judgment on the wicked that followed in the order of the seder.?Again, no one.??But there was an unmistakeable presence who walked back in the door with me. And the same presence has been visiting for about 33 years now.

You cannot convince me that the soul of Elijah is not connected to Passover, because that is when Yohanan who had that soul, was born … more evidence of Y’shua’s birth six months later on Simhat Torah.

Meditate on what this means.?First the true birthdate was hijacked by December 25, when Babylonian worship of the “gods” of fates and fortunes later taken up by Rome (Esau-Edom), was “the decorating of evergreens.”?This is also an earlier writing, but Emperor Constantine overnight ended the lion-eating of Y’shua’s followers (after all the Torah scholars in those ranks, apparently were already eaten) when he declared all in his kingdom, “Christians.” Overnight, the “Church” was forced to accommodate all-manner of pagan practices – most but not all, eliminated during the reforms of Luther.??The “holiday” which has escaped, has evolved into a very dark, blasphemous and commercial nightmare that decides the fate and fortunes of retailers between Halloween and Chri$tma$.?Isaiah specifically forbade the worship of the “gods” of the fates and fortunes.

Before the Church (the assimilation of non-Jewish Israel, primarily through Ephraim called the “melo ha-goyim” or “fullness of the Gentiles” when blessed by Jacob) can be reunited with the Jews of Israel, Elijah’s “refiner’s fire” must correct these misunderstandings about Y’shua and thereby prove to the Jewish world that, while his “renewal of Covenant” may have been irrelevant to them, HE is still, “Kosher.”?(In a 1991 study of the Aramaic/Hebrew P’shita New Testament to determine if and when Y’shua departed from Halachah (the practical walking out of the commands of Torah) Rabbi David bar Chaim and his Orthodox Yeshivat B’nei Yishai (Yeshiva of the sons of Jesse) in Jerusalem, found no evidence of any of Y’shua’s words or actions that contradict Halachah).?Even the grain he and his followers rubbed through their hands passing through a wheat field on Shabbat was not a violation, since it was not the “ordinary” means of harvesting wheat.?Rather, the problem is the systematic theology of the Church that departs from a Torah foundation in interpreting its texts.?Even though Y’shua said he spoke in parables (Drashim), he has been interpreted literally (P’shat). Without the guidance of Torah scholars in its early development, the Church, has evolved into something hardly recognizable.

Elijah is correcting misunderstandings about Y’shua and his rabbinical ministry, that originated with the Church promoting the wrong starting point divorcing him from Torah at birth. This wrong foundation does away altogether with the Torah, God forbid, without which the Church has arrived at the wrong date of his crucifixion. Without understanding the role of a Tzaddik to suffer and even take on the spiritual condition of those for whom the Tzaddik suffers, the role of a Tzaddik understood so well by Rebbe Nachman has been traded in favor of a "god on Earth." Misreading the crucifixion and the role of the Tzaddik circumvents the purpose to prepare the soul for “Pentecost” (receive the Torah), by counting the Omer or contrasting seven Heavenly attributes, a major key to “maturity,” about which the Church is largely ignorant and therefore remains a “child” in the spiritual realm. Lashan hara (evil speech diminishing the reputation of someone by talking about them in their absence -- even if what is said is true), all-manner of uncleanness, ignoring the Levitical tithe so they could learn better from Torah teachers, ignoring their responsibility to the poor and so, so, so much more that goes against the Torah is common in the Church to whom Y’shua warned he would say, “I never knew you. Depart from me, ye who work (minister) Gr. AH-NOMIAN (“without or against the Torah.") (Matthew 7:22-23)?

Elijah also has shown that Y’shua’s ministry extending “salvation” through his followers sent to the Four Corners of the Earth, was “limited” to the non-Jewish contingent of Israel. The Jewish people, so long as they maintain the brit (Covenant) of circumcision and send sons and daughters to their bar mitzvahs, perpetuate the Covenant they already have, never severed. The same is true of the preserved of Israel (See note below this article), who may have forgotten a lot but require RESTORATION to their existing Covenant, not a "new" one. As is worded in the three missions of the "anointed servant,"

It is too easy of a thing for you to be my servant to 1) raise up the tribes of Jacob and 2) RESTORE the "preserved of Israel," I will also make you to 3) be a light to the Gentiles .... (Isaiah 49:6-8a)

If it is easier to raise up Jacob with Torah and the preserved of Israel with Torah, so maybe Gentiles could see better if the light they are shown is also Torah?

Like any other First Century rabbi, at age 30, Y'shua made his “aliyah” (an “ascent” to the Torah scroll), on the anniversary of his bar-mitzvah or the week he was born to begin his rabbinical ministry.??But Y’shua made that aliyah on “Simhat Torah.” And his ministry completed (“finished”), exactly one three-and-one-half-year Torah cycle.?In the First Century, the Torah was read twice over seven years, beginning at Simhat Torah and ending/beginning again at Passover 3-? years later and ending/beginning again at Simhat Torah after another 3 ? years.?This was called “The Triennial Cycle.” (See Encylopedia Judaica).

The reading from the Torah on Simhat Torah or the first day of the Triennial Cycle was the first seven verses from Genesis, recalling the Creation. Since this was also Y’shua's birthday, the custom of that day was for him to "make an aliyah" or "ascend" to the bimah where the Torah scrolls were unfurled and read. Following that passage, he would have read the HafTorah (a parallel reading from the Hebrew Prophets matched to the weekly Torah portion) that coincided with Simhat Torah but according to the Triennial Cycle used in the First Century https://bible.ort.org/books/haftarotd4.asp?action=displaypage&book=1&chapter=42&verse=5&portion=1). He would have read:

Thus said the God, Hashem, Who created the heavens and stretched them forth; Who firmed the earth and its produce, Who gave a soul to the people upon it, and a spirit to those who walk on it:?I am Hashem; I have called you with righteousness; I will strengthen your hand; I will protect you; I will set you for a covenant to the people, for a light to the nations; to open blind eyes; to remove a prisoner from confinement, dwellers in darkness from a dungeon. (Isaiah 42:5-7).

HafTorah read at Start of Torah cycle points to mission and signs of messiah

This Word from the very start of the Torah cycle, clearly refers to the messiah’s role to become not a “god” but a Covenant (to the Ten Tribes removed from Covenant), and the signs by which he would be recognized.?As recorded by Luke, Y’shua remained at the bimah in the synagogue at Nazareth and scrolled further down the scroll of Isaiah and found the Scripture:

The spirit of the Lord is upon me wherefore he anointed me to evangelize the poor, he has sent me to proclaim release to captives and sight to the blind, to send away with release ones having been crushed, to proclaim an acceptable year of the Lord. (Luke 4:18-19)

The closest verse in Isaiah to this text obviously altered at Nicea (since it is different than the scroll of Isaiah found at the Qumran geniza (a depository for worn scrolls), which agrees with the modern Hebrew texts read in the synagogues) is:

The spirit of my Lord Hashem/Elohim is upon me, because Hashem has anointed me to bring tidings to the humbled; He has sent me to bind up the brokenhearted, to proclaim freedom for captives and release from bondage for the imprisoned, to proclaim a year of favor unto Hashem?(Isaiah 61:1-2a).

A second witness to the mission of messiah at the start of Torah cycle

While there is no mention here of “sight to the blind,” compare Matthew 11:5, 12:18 where sight to the blind is added.?When Y’shua returned to his seat after reading this, the eyes of all in the synagogue turned to him -- because this was not the ordinary practice -- after which he proclaimed,

“Today this Scripture has been fulfilled in your ears.” (Luke 4:21)

Another way of saying this is AFTER Genesis 1:1-7 had been read and AFTER Isaiah 42:5-7 had been read (identifying the mission and signs of the messiah), Y’shua stood to read a confirming passage in the same Isaiah scroll or a “second witness” necessary to “fulfill” and validate his mission as the messiah to the Ten Tribes.?The Ten Tribes are here idiomatically described as the blind and deaf and captives, since this obviously did not refer to the Torah observant Jews who attended the synagogue that day.?That day -- Simhat Torah -- celebrated his “bar mitzvah” and began his mission and ministry on his 30th birthday.

Elijah also is correcting the “order” of the Passover, clarifying that the cup Y’shua raised after the meal had ended was not, “Redemption,” as the Church believes but rather “Renewed Covenant.”?With the wrong starting point and wrong markers along the path, no wonder the Church’s doctrine has skewed and obscured the Truth of Torah.?

The death of G’dalyah was the time Judah was undone and Creator mercifully pointed them to the Holy Torah to whom they prayed for their brothers in exile.?Note that the very first insight given when Judea prayed to the Holy Torah was to “remember to be your brother’s (Joseph’s) keeper.” Today the firstborn of Judah fast and the firstborn of the entire world should fast. Meanwhile, Eliyahu (his Hebrew name) stokes his Refiner’s Fire with the pages of Christian systematic theology -- divorced from a Torah foundation -- that feed the pride, envy and vexation of Ephraim so that it more closely resembles …

… Pray Church that you haven’t grown up to be your Uncle Esau.

Maggid ben Yoseif??(Grey Sacredrain)

A’Ho mitakuye oyasin

About Maggid ben Yoseif: Creator has orchestrated my pitiful life. I am a mixed-blood Native American spiritual elder. Cherokee, Crow, Saponi Sioux, Catawba and Yuchi run in my pitiful veins and I am a direct descendant of the sister of Old Brimm, chief of the Yuchi Nation. During eight years of teaching Torah to a few untribed Apache, I was an “honorary” but pitiful Apache spiritual elder and became a Fire Chief and intercessor for Sundancers at a Lakota-style lodge started among them by the great-grandson of Crazy Horse with his great-grandfather’s medicine bundle. I have Orthodox smichah from the Breslov Hasid Rav, the Rebbe Shani-Dor of the Revived Sanhedrin since 2004. I learned – without converting -- under three later Sanhedrin “rebbes” before the Sanhedrin was revived, from 1991-2001. I am a past senior member of the editorial staff, one-time columnist and pitiful religion editor at The Jerusalem Post and have written extensively on clues in the Torah and other prophetic writings that evidence the Last Days Restoration of pitiful Native American spiritual sovereignty.

About Eldersgate-Brightstar: Eldersgate-Brightstar Hebrew Native American Council is a pioneering work and soon-to-be home of the Native American “Equahimiyi-Wasi” Research Society, the so-called “Abraham-Moses” Project of the Central Band of Cherokee, begun in 2000 by the late CBC principal chief Joe Sittingowl White, of blessed memory.?ben Yoseif served the Central Band during the tenure of Chief Joe as his “ambassador-at-large,” and, as scribe and one of the 13 professionals the chief tapped for the society investigating Hebrew origins of all Native tribes.?Research has since traced 38 Athap(b)ascan Language Group Nations to the ancient, never Removed-from-Covenant Koheinim (priests) and Gershonite Levites (weavers) of Gilead who intermarried with Dan (the Na Dene) and Joseph-Machir and Joseph-Gilead of East M’nashe. This is part of the pitiful “family of Joseph separated from his brothers,” (the n’zir of Genesis 49:26 and Deuteronomy 33:16 and the n’zirei Yisrael – preserved of Israel – of Isaiah 49:6). The Society also has learned that Kituwah Wampum belts identify that priestly Cherokee sect as “Psalmists of Israel.”?The world renowned Navajo rug weave is identical to the weave on the Choshun, the breastplate holding in precious gems worn by the Hebrew High Priest. The Council invites elders of any faith to discuss and contribute their own Hebrew origin stories and invites Native elders and Sundancers to pour a Lakota-style lodge as described in Hosea 2:18ff; a “Covenant” with the four-legged, winged and crawling creatures to end the sword, bow and violence in the Earth.” Plus, we have a very special buffalo skull and a humble canupa.?The Maud Etta Westmoreland memorial Gileadite School of Theological Research will be an “interfaith” Bible school named after ben Yoseif’s grandmother who was mixed African-American and Crow and who died young in a tragic fire in 1948 four years before he was born and days before Jacob became Israel again or the declaration of the modern State of Israel. She homesteaded the 25-acres on which the school is planned calling it "Jacob's land."