|Maggid ben Yoseif / Jerusalem Torah Voice in Exile|
return address removed
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10 Tevet 5765
Rehov Shimon Ha Tzadik 27
R. Eliyahu Levine
Rehov Nahal Dolev 29
Ramat Beit Shemesh
R. Michael Shlomo bar-Ron
Rehov Nahal Sorek 40
Ramat Beit Shemesh
Rav Yisrael Tzvi Yehudah Schneider
Rehov Nachal-Lachish 8/7
Ramat Beit Shemesh
R. Amnon Hever
R. Dov Shtein
CC: R. Abraham “Abe” Raich, rabbi emeritus
United Hebrew Center
Savri maranan v’rabanan v’rabotai,
My good friend and mentor, the Breslov Hasid Rav Yisrael Tzvi Yehudah Schneider, gives me your names and invites this petition to the revived Sanhedrin of Israel and you, its senior members on behalf of Beit Yoseif ba-galut. So now, 90 seconds before Yom Ha-Din,comes Maggid ben Yoseif. Rav Schneider, with whom I have learned in several of your shuls, can explain the circumstances that make it impossible for me to appear in person.
Od Yoseif Chai!
The Return of Beit Yoseif remains the only means to save Beit Yehudah in its current struggle with Beit Esav.
In Bereshit 48:16, b’nai Yoseif are told by Ya’acov, v’yidgu laRov b’kerev ha-aretz. In Bereshit 48:19, Beit Yoseif-Ephraim is told its destiny is to become the melo ha-goyim. k’Halachah, Beit Yoseif has no identity, much less one that will establish it as the Rov in Eretz Yisrael. This is the “conundrum” this Sanhedrin must resolve before the Return may proceed with the sanction, authority and invitation of the rabbonim. Unless an invitation comes from the Sanhedrin to Return the Joes as Joes, there is no reconciliation.
Geurut k’Halachah is not viable
Neither does geurut appear as a viable option unless and until it would allow Joes to retain their identity, which would be necessary at the Yovel to reclaim their promised biblical inheritances.
Comes now, Maggid ben Yoseif:
1. Ha-Rov ‘Olam
The conundrum can be resolved without changing a word of Halachah -- which cannot and should not ever change -- with one revelatory insight about the Rov promised to Avraham. Ha- zera Avraham -- was destined to become a Rov ‘Olam, a global Rov.
2. Rov in a settled condition
Rashi brought that if it is not known to which group or class a person or object that comes from an erev rav belongs, it is always assumed that the unit came from the Rov. He and the later Tosafot, in interpreting Y’vamot 16b-17a, concluded that a group which is “in a settled condition” even though it is a minority, is deemed to represent a half of the whole multitude. By Rashi’s principle, the entire world with the possible exception of the Middle East, by nationality and across international borders today comprise a Rov ‘Olam known as ha-zera Avraham. Since the nations are now relatively settled, even a minority chosen from the Rov ‘Olam, k’Halachah would be defined as part of the Rov or ha-zera Avraham. That settled Rov did not exist at the time the Gemara was written down. Beit Yoseif was at that time still Yizra’el (Jezreel or a scattering of seeds). The colonization of the nations had not then occurred.
3. Grafting of Zera Avraham
We bring Chizkuni, Da’as Zekeneim, Tur and the Rashbam who interpret v’nivrecu v’chah col mishpachot ha adamah in Bereshit 12:3 according to the Mishnah’s agricultural use of nivrecu: “through your zera (Avraham), they, all families of the earth, shall be grafted (intermingled).”
This aspect of the promise to Avraham cannot pertain to Beit Yehudah because of the Halachah forbidding assimilation and intermarriage. It pertains instead to Beit Yisrael who have assimilated b’galut.
4. Rov traceable to Yoseif-Ephraim
The Rov is traceable within Beit Yisrael specifically to Yoseif-Ephraim because:
a) The promise of nivrecu is part of the bechorah and Hashem calls Ephraim His bechor.
b) Bereshit 48:16 states that Yoseif-Ephraim will become this Rov.
c) Bereshit 48:19 describes Yoseif-Ephraim as the melo ha-goyim.
d) Moshe Rabbeinu clarified that among the Ten Tribes, Ephraim would be the most fruitful and comprise the Rov: v’hem Rivot Efrayim v’hem alfey Menasheh.
e) The names Yoseif (multiplier) and Ephraim (doubly fruitful). These made the succession of the bechorah of fruitfulness clear to Ya’acov, and so he crossed his hands before declaring his brachah on the head of Ephraim.
5. The time and times of R. Assi
We bring Rab Yehudah who, in turn, brought R. Assi in Y’vamot 16b-17a leaving the window cracked slightly open on the subject. We submit that R. Assi’s words do not disqualify Yoseif-Ephraim as the Rov ‘Olam for all time; only at that time. Ha-zera Avraham through Ya’acov v’Yoseif-Ephraim is at that time only germinating. But today, there exist more than 2.5 million Joes and growing numbers are bashel and efraim.
… "Rab Yehudah said in the name of R. Assi: If at the present time a heathen betroths (to a woman of Yehudah), note must be taken of such betrothal since it may be that he is of the Ten Tribes. But, surely, anything separated (from a heterogeneous group) is regarded as having been separated from the Rov.
If ha-zera Avraham millennia later now comprise this Global Rov, then Beit Yoseif has its necessary heterogeneous roots from which its identity can be established, k’Halachah. The time of R. Assi was also well into the Common Era and long after most of the Ten Tribes had migrated out of Asia Minor. And it also was before the era of Nationalism, which helped expedite the existence of the zera Avraham in a settled condition.
6. Promised return and restoration
Y’vamot 16b-17a further disqualifies the Return of Beit Yoseif-Ephraim because they were judged unfit by Hashem at the time of their exile. Hashem had decreed they be Yizra’el (scattered seed) without mercy and without covenant. But at some future time, these children of Rachel were destined to return to their possessions in the Shomron and the northern two-thirds of Judea-Samaria. And in the proximity of physical Yizra’el (Jezreel), Hashem’s scattered zera’ would again be called/identified as ‘’Ami Yisrael and “b’nai El Chai.”
7. A separate return
Three Gemara refer to the fate of the Ten Tribes in any context. Sanhedrin 110b contains the only Mishnah, which concludes the Ten Tribes would not return until the time of moshiah. Since Beit Yehudah already has the freedom to return, this implies a separate return for Beit Yisrael. But, what about Beit Yoseif? The presence of Beit Yoseif is mentioned in Scripture in contexts that are far from the peace and harmony in the days of moshiah ben David. Most of the traditions about moshiah ben Yoseif indicate he arrives on the scene before moshiah ben David. Also, more than half of the various midrashim quoted above that mention directly or allude to Beit Yoseif in helping Beit Yehudah to vanquish Beit Esav foretell some kind of mandatory reunion with Beit Yehudah as necessary to the geulah. In declaring the Return of Beit Yoseif, the Sanhedrin would be initiating a Second Exodus separate and apart from the modern Exodus of Jews. This is alluded to in Bereshit 48:21: “v’yomer Yisrael el Yoseif hineh anochi meyt v’hayah Elokim imachem v’heyshiv etchem el eretz avoteychem. This implies a second Exodus contextually exclusive to Beit Yoseif-Ephraim.
Non-Jews, already defined within a heterogenous Global Rov, who also evidence the Return beforehand to Hashem, Torah and Eretz Yisrael by living the Torah k'Halachah life and renouncing sh’tuf, are therefore the remnant of Beit Yoseif b’galut. They must be given the Right of Return and at the Yovel, the inheritances of their fathers.
8. Passive Joes, active Jews
Ha-Rivvot Ephraim as the melo-hagoyim and the Global Rov of zera Avraham is destined to be the largest of the tribes. Researchers have yet to find hard, concrete evidence of Ephraim’s identity within any single nation. Intentionally hidden by Hashem or not, Beit Yoseif-Ephraim is no longer identifiable as any one nation, race, culture, language, ethnicity, etc and instead, is a composite of all nations. Only the most speculative of etymological clues have yielded any trace of Ephraim. In granting this Rov identity to Beit Yoseif k’Halachah, the Sanhedrin is urged to consider and define the obligations of Beit Yoseif regarding Halachah. Heretofore the role of these “non-Jews” in bringing on the geulah has been passive. On the other hand, the role of Yehudah in satisfying the mitzvot according to Halachah has been an active means of bringing on the geulah.
9. Relevance of Halachah to Joes
It seems that unlike Orthodox Jews who live k’Halachah, Joes were predestined to assimilate. The only Halachah most have known much less observed, has been Torah sh’ktav. The more zealous observe some Torah sh’b’al pey that Beit Yisrael may have held in common with Beit Yehudah before the galut to Ashur. This was more than 800 years before Torah sh’b’al pey was codified in writing. The Torah sh’bal pey observed by Beit Yoseif b’galut includes that which was evident at the time of Moshe. These are respected but not to as great a degree as Torah sh’ktav.
10. Return, reunion and reconciliation necessary to geulah
Finally, the timely action of the Sanhedrin on this matter may lie at the very heart of the geulah. Sh'monei Esrei for Shabbat Shacharit, is preceded by the Tzur Yisrael petition to Hashem; “kumah b’ezrat Yisrael, ufdeh chin’umehkah Yehudah v’Yisrael. Go’aleynu Hashem tziva’ot sh’mo kodesh Yisrael. Baruch atah Hashem, ga’al Yisrael. The geulah here concerns both houses and is singly in that context.
Maggid ben Yoseif / Dell Griffin
 The 390-year judgment decreed in Yechezkiel with the sign of the prophet being bound on his side for 390 days x 7 (because Beit Yisrael did not repent) = 2,730 years. Counting from 722 BCE when Beit Yisrael went into galut, 2,727 years of the period has expired. Compared to a 24-hour day [ (2727 / 2730) x 24 = 23.97 or 23 hours, 58 minutes and 12 seconds]. Adjusting from Rosh Hashanah 5765, leaves about 90 seconds until midnight.
 Dell Griffin, www.torahvoice.org.
 Ovadyah wrote that when Ya’acov would reclaim his inheritances that the possessions of Beit Yoseif – the fields of the Shomron and the fields of Ephraim -- would be occupied by Beit Esav. More than a million Palestinians today reside in these regions.
 "Ya’acov saw that Esav’s seed could only be delivered up by Yoseif’s seed." Talmud Bava Batra 123b. “When Ya’acov saw Esav and his chiefs, he became afraid. He asked, "Who could defend me against these? G-d answered, "Your spark will consume them, and that is Yoseif…. It therefore says, "Ya’acov dwelled … These are the generations of Ya’acov: Yoseif (Genesis 37:1-2)." Tanchuma Vayeshev, 1. "Yoseif counters Edom … In whose hands shall Edom fall? Those of the anointed of war, who comes from Yoseif." Bereshit Rabbah, 99:2. "With Yoseif’s birth, Esav’s adversary was born … There is a tradition that Esav shall fall only to Rachel’s descendants." Bereshit Rabbah 73:7. Also, the writings of Rabbenu Sa’adya Gaon in Emunot Ve’De’ot, Pirkei DeRabbi Eliezer 19, Sanhedrin 97a, Sotah 49b, Ramban to Exodus 17:9, and the writings of R. Hillel of Shklov quoting the Gaon R. Eliyahu of Vilna, Pesikta Rabbati 8, 36-37, Targum Yonatan of Genesis 30:25, Midrash Shocher Tov 60, Talmud Succah 52a and Chizkuni in Torah Shleimah all reflect the theme of "Yoseif is alive through his descendants."
 First called this by R. Chaim Richman, Rav Schneider and R. David Bar Chaim at a meeting after Pesah in 5761 at the Jerusalem Hilton Hotel at which I first spoke on the concept of the Global Rov related to the bechorah of Yoseif-Ephraim.
 Mishnah Ma’aser Sheni allows no tribal inheritance in Eretz Yisrael for geurim, meaning that when the Yovel is declared, Joes who would convert would be construed as part of Beit Yehudah and forfeit their inheritance with Beit Yoseif.
 The promise may actually extend to the earliest prophecy in Scripture uttered by Noah, that Yaphet would one day dwell in the tents of Shem. For this to occur, there must be an assimilation by the descendants of Shem who would dwell in Canaan into Yaphet. Gomer, a son of Yaphet, was located in the region of Asia Minor to which Beit Yisrael was exiled. It also seems significant that Hosea, Hashem’s example to Beit Yoseif was married to a harlot named, Gomer.
 Historically, the Goyim have not grafted and intermingled with the seed of Yehudah as they have the seed of Yoseph/Ephraim. Nivrecu as it is used in the Mishnah cannot apply to Yehudah.
 D’varim 33:17.
 A tzaddik in Jerusalem confirmed 1.5 million with another million wavering between two opinions.
 Yohanan Hevroni ben David (John Hully) concludes that from the cities of Asia Minor quoted in the same Gemara, the majority of the Ten Tribes crossed the Sanbatyon (Bosporus Strait) into Macedonia and Eastern Europe. There Beit ‘Omri (as the Northern Tribes were known in Assyria), were called first the Gomeri, later Kymri and finally Cymri or Cimmerians. These same were the root stock of European colonization that filled the nations. The Cimmerians were also the progenitor of the Anglo Saxons and Celts and lived in a settled condition in Scandinavia, along the coast of Normandy, the Scottish Highlands, parts of Wales and Ireland.
 Yermiyahu 31:15-18 records the intercession of the matriarch, Rachel, from the World to Come on behalf of Beit Yoseif. Hashem promises Rachel that her children will return to their own borders in the Shomron.
 Arachin 12b claims Yermiyahu restored the Ten Tribes in the 18th year of the reign of King Josiah. Esther Rabbah V:1 gives more detail about this claim. However, this Gemara conflicts with the Scripture. The Scripture decreed 390 years of judgment for the House of Israel (the Ten Tribes) and 40 years of judgment for the House of Judah (the Southern Kingdom), represented by the separate and respective exiles of each House to Assyria in 722 BCE and Babylon in 586 BCE. When the House of Judah repented, the decree to rebuild the Temple was issued exactly on time 40 years after the start of the Babylonian exile. But Yermiyahu was exiled to Babylon only 136 years into the 390 year judgment of the Northern Kingdom and died long before its conclusion, most authorities say, in Egypt. In other words the timing is off and we don't even have a record of him going to Assyria to seek out the Ten Tribes. It is possible that some of them migrated to the south and east into Babylon and joined with the exiles of Yehudah, but if so, they lost their identity as the Ten Tribes when they returned as part of Beit Yehudah.
 Rabbi Akiba said the Ten Tribes would not return and Rabbi Eliezer said they would return. The Gemara reconciles the two positions by relegating their return to “at the time of moshiah,” or when “night turns to day.”
 Most notable is Ovadyah’s warning to his descendants, Beit Esav. He wrote that Beit Ya’acov would be the eish and Beit Yoseif the shalhevet and the Beit Esav for stubble.
 See footnote No. 4.
 R. Richman brings the Malbim who wrote that Yoseif-Ephraim is the Goi tzaddik shomer emunah of Yeshayahu 26, for whom the gates of Jerusalem should be opened by the Jewish nation.
 We submit that this is to remedy the Bread of Shame associated with the gifts of the Torah and Eretz Yisrael exclusively to Israel.
 Moshe surely explained how to observe Shabbat, the New Moon and the Festivals, how to make and how and when to wear t’fillin and tzitziyot and the laws pertaining to defilements.