A remarkable thing happened seventeen months ago, when the First B’ney Yosef National Congress convened in Ariel, Israel. At that time a people who had not existed as a people for over 2,700 years came back from the ash heap of history. The people of the House of Joseph (Yosef) – Ephraim, those “Lost Tribes” of Israel’s northern kingdom – assembled in Samaria, the territory of their ancient ancestors, and acknowledged their belief in the God of Abraham, Isaac, and Jacob to accomplish His Word to bring their people back as a nation and join them with the Jewish part of Israel (the House of Judah) in fulfillment of His covenant.
It was a modest beginning; only a little over 130 people attended, representing 12 countries. We made no bold declarations, but humbly whispered to one another and to the world that we were ready to answer the Father’s call and walk out the return of the Prodigal. Humble indeed, but astounding nevertheless. Certainly no less astounding than the reestablishment of the State of Israel in 1948 after 1,900 years of dissolution.
The momentum of that First Congress has carried into the Second B’ney Yosef Congress, which is now in its third day. The Congress convened on the evening of October 26, 2016, and will continue until Monday, October 31. The venue once again is the Eshel Hashomron Hotel in Ariel. The numbers of delegates are about the same, but this time there are some significant differences.
For one thing, the number of nations has grown to 15. Not surprisingly, the United States has the largest number of delegates, comprising about half of the total. What is surprising is that the second largest contingent is from one of the world’s smallest countries: the Netherlands. Over 20 Dutch Ephraimites are here, imparting a beautiful Dutch accent to all the proceedings. Also represented are Australia, Belgium, Canada, England, Fiji, Germany, Indonesia, Israel, Jordan, Peru, South Africa, Sweden, and Switzerland. A central feature of the Congress has been reports from each of these countries, as well as video and proxy reports from Finland, Pakistan, Uganda, and India.
These reports build a mosaic of the Hebrew Awakening happening across the globe. In Pakistan, for example, Pastor Qaiser Ilyas shared by video his work in building Hebrew language and Torah teaching programs in Urdu for children and adults. Valerie Bulkunu, representing the Aboriginal people of Australia, shared the revival that is beginning among the youth of her people, and the awakening among Aboriginals to their Hebrew roots and Israelite identity. A similar phenomenon is happening among the Mizo people of northeast India, as Margot Crossing related in her report about the descendants of exiled Israelites who migrated across the Silk Road into South Asia. These developments are happening simultaneously with the better-known Torah awakenings in Europe and North America, and in time will have an even more significant impact as tens of millions of Ephraimites come into the understanding of their covenant identity.
Coming to Jerusalem at the invitation of the Almighty for one of His feasts means stepping into a bubble of time and space. It is holy and joyous, but like all good things is must end at some point. My friend Pete has written about the last day of the Feast of Tabernacles our families shared in the moshav (village) of Gi’vat Ye’arim. I cannot improve on what he shared in his post called Embraced! (To read it, please go here: https://natsab.com/2016/10/24/embraced/)
Our farewell to Gi’vat Ye’arim arrived on October 25. We travelled from there in three cars to Ariel, site of the Second B’ney Yosef National Congress. The plan as to take the highway to the coast and drive up Route 2 along the Mediterranean, then stop at Mount Carmel where Elijah defeated the prophets of Ba’al (I Kings 18), and from there go to Ariel. We did not count on Tel Aviv traffic! Before long we became separated, leaving my wife, Charlayne, our daughter Katie, Pete’s son Jeremiah, and myself to make our own way.
It turned out to be a very pleasant journey. We did dip our feet in the sea at Caesarea, where the old Roman aqueduct still stands. The calm blue of the water captured our admiration, but could not keep me from remembering that the ships of at least five navies were playing games of cat-and-mouse not that far away in the deadly dance over Syria. Such thoughts are never far away when one is in Israel. And yet they did not diminish our enjoyment of Caesarea that day.
As we resumed the journey, we drove to and through the Mount Carmel National Park. The views are splendid, the roads wind up and down the hills, and sometimes large trucks slow the journey. Driving through the Druze town on the slopes of the Carmel Range was a cultural experience – made more interesting by a wrong turn down a side street. (Hint: never, ever, ever do that in the Middle East!)
Eventually we arrived at the Carmelite monastery which is the traditional site of Elijah’s victory. There we were reunited with our friends, thanks to the timely arrival of several tour busses why I blocked their cars in the parking lot for an hour! We had time to take in the stunning views of the Jezreel Valley and of the imposing statue of Elijah on its tall pedestal before continuing on to our final destination: the Eshel Hashomron Hotel in Ariel.
Since arriving here we have enjoyed continuous fellowship with old and new friends from 15 countries and six continents. The Congress convened last night, October 26, with a review of the First Congress by Ephraim and Rimona Frank, and reports from delegates of the participating countries. Mike Clayton provided a short exhortation from Scripture which set the tone for these five days. He pointed out that Judah’s returning exiles in the days of Nehemiah celebrated Sukkot (Tabernacles) after building Jerusalem’s wall, and then assembled on the 24th day of the seventh month to fast, pray, read the Torah, and declare their repentance and allegiance to the God of Abraham, Isaac, and Jacob, and to His covenant (see Nehemiah 8 and 9). As Mike pointed out, we returning Ephraimites just happen to have assemble on the 24th day of the seventh Hebrew month to convene our Congress for the same purpose. As in all things of YHVH, that is not a coincidence.
The evening ended with a time of worship and dance, featuring a powerful dance presentation by the Dutch group Mahanaim (Two Camps). They depicted two brides – Judah in white and Ephraim in red – who separated, fought with one another, and in the end were reunited by the same Bridegroom they both love. Their performance established a worshipful tone which introduced Andrew Hodkinson of South Africa to lead us all in song and dance. Those of us who joined the dance circle had come from Holland, England, Fiji, Australia, Sweden, South Africa, the USA. Together we danced as one people, brought near by the Messiah we adore to the brother we have longed to embrace here in this land of Israel. At the of the evening, Ed Boring of the USA led us all in singing Hatikvah – Israel’s national anthem. It could not have been a better ending to these days of transition.
© Albert J. McCarn and The Barking Fox Blog, 2016. Permission to use and/or duplicate original material on The Barking Fox Blog is granted, provided that full and clear credit is given to Albert J. McCarn and The Barking Fox Blog with appropriate and specific direction to the original content.
Pompous people lend themselves so readily to ridicule. Unconsciously, of course. By their very nature they would not stoop to the indignity of common humor since it punctures the mirage of superior respectability they strive to maintain. That is precisely what makes it so easy (and so much fun) to lampoon such persons – albeit usually without their knowledge since they generally are the ones who wield power. Whether it is the official in high office, the wealthy heir, or the elderly matron, such people disapprove of anything or anyone that upsets their self-imposed definition of what is right and proper. Such definitions tend to be myopic at best, as well as inflexible, brittle, and hilariously easy to dispel. Doing so brings amusement and some measure of relief to the oppressed even though it likely will not result in appreciable change, or perhaps even notice by the butt of the joke.
Which explains why the operas of W.S. Gilbert and Sir Arthur Sullivan are still appealing. The best of their works feature masterful caricatures of England’s increasingly ossified Victorian society of the late 19th century. Perhaps the best of the best is The Mikado, a farce set in Imperial Japan, but featuring decidedly English characters and situations. This is apparent from the opening scene when a chorus of Japanese gentlemen strut haughtily about the stage singing of their lofty status. We soon learn that Ko-Ko, the Lord High Executioner of the town of Titipu, has a dilemma: the Mikado, Japan’s emperor, has decreed that since there has been no execution of a criminal in Titipu for quite some time, an execution must take place within a month. It just so happens that Ko-Ko is himself a condemned criminal on reprieve from execution and is next in line for the chopping block. He is “consoled” by two noblemen, Pooh-Bah and Pish-Tush. Pooh-Bah explains that his family pride calls on him to take Ko-Ko’s place, but his desire for self-preservation prevents him from doing so. Pish-Tush takes a different approach with this empathetic offering:
I heard one day a gentleman say
That criminals who are cut in two
Can hardly feel the fatal steel,
And so are slain, are slain without much pain.
If this is true, it’s jolly for you,
Your courage screw to bid us adieu.
Ko-Ko is not amused with either man’s offering, which leads Pish-Tush to confess the truth:
And go and show
Both friend and foe how much you dare.
I’m quite aware it’s your affair.
Yet I declare I’d take your share,
But I don’t much care.
That is not unlike the lamentable comfort of Job’s friend Eliphaz:
Remember now, who ever perished being innocent? Or where were the upright destroyed? According to what I have seen, those who plow iniquity and those who sow trouble harvest it. (Job 4:7-8 NASB)
מַּטּוֹת / מַסְעֵי
William Shakespeare has such as way with murder. With so many characters meeting violent death in his plays it would seem that he regarded murder as an essential part of good drama. Richard III is an excellent example. When my daughter studied the play in school, she and her fellow students kept a “body count” of the many characters who died over the course of Richard’s rise to power. Shakespeare’s preoccupation with murder may have been the product of the violent world in which he lived, and indeed England in the 16th century was a violent place, yet we need only look at the headlines of events in our own cities to realize that our world is no less violent than Shakespeare’s. If the Bard had no qualms about employing murder as a plot device, it was because his art imitated life. Richard III was a historical play based on events that shook the British Isles just one hundred years earlier. The play’s popularity derived in part from the horrendous nature of Richard’s quest for power, extending even to allegations that in 1483 he ordered the deaths of his two nephews, the 12-year-old King Edward V and his younger brother Richard, Duke of York. Their uncles’ guilt has never been proven, but it is plausible that he removed them so they would not stand in the way of his quest to seize the throne of their father, the late Edward IV.
Richard III is not the only Shakespearian villain to usurp a throne and seize the inheritance of a rightful heir. Two others that come to mind are MacBeth of Scotland and Claudius of Denmark. Although not historical plays, MacBeth and Hamlet have roots in actual events. The central action of MacBeth occurs when the warrior of that name murders King Duncan of Scotland. Duncan’s sons, fearing they will be blamed for the murder, flee the country, allowing Macbeth to take the throne. In Hamlet, we do not see the murder of Denmark’s king; when the play opens his brother Claudius has already seized the throne by killing him and marrying his queen. The plot follows Prince Hamlet as he learns the truth of his father’s death and his uncle’s guilt.
As was necessary for Richard III, MacBeth and Claudius must deal with the heirs to the murdered kings. MacBeth prepares to defend Scotland against the exiled princes Malcolm and Donalbain, and Claudius concocts a plot to have Hamlet killed in a duel by an opponent wielding a poisoned blade. In the end all three villains meet violent deaths. Richard and MacBeth fall in battle as their own countrymen rise in revolt against them, and Claudius is slain by Hamlet himself just before the young prince dies.
Shakespeare’s works have remained popular for over 400 years because they really do imitate life, even to a disturbing degree. In these plays we see that an inheritance is not secure even if there are sons ready to claim their fathers’ legacy. What worse things might the villains have done had there been no sons and heirs? Who would ensure that the bereaved family retained their place in the nation? That very question prompted the tribe of Manasseh to ask Moses for guarantees not only for their brethren who had no sons, but for the entire tribe’s legacy in the Promised Land.
The first day of the Bney Yosef (Sons of Joseph) National Congress has concluded with great promise. The delegates gathered at Ariel, Israel, among the hills of Samaria, are united in the understanding that the time has come at last for the Lord God to fulfill His promises to restore all of Israel in preparation for Messiah’s coming to establish His throne in Jerusalem.
It was my honor and privilege to present the first address to the Congress. This presentation on Israelite identity met with a positive reception from the assembly. I share it here as a glimpse into the matters we are deliberating.
Foundations of Northern Israelite (Ephraimite) National Identity
Albert Jackson McCarn
presented at the First Bney Yosef National Congress
May 26, 2015
By this time I hope that all of us have had our first “moment” here in the Land. You who have enjoyed such an experience know what I mean: it is that instant when you know you are home at last. On Shavuot I had the honor of being present when such a moment came upon one of our brethren at the Kotel (Western Wall) in Jerusalem. Another brother shared his moment at the Har Bracha (Mount Gerizim, the Mount of Blessing; Deuteronomy 11:29, 27:12-13; Joshua 8:33) yesterday. My moment came last week at Caesarea. Allow me to share it with you.
This is the first Shabbat (Sabbath) of a new Torah cycle. Each year, Jews and Messianic believers in Yeshua go through the Torah (the Books of Moses) and the Haftorah (selected passages from the other books of the Tanakh (Old Testament)) in weekly portions. The portion for this week is Beresheet, “In the Beginning”.
The world’s first truly global conflict, known in Europe as the Seven Years’ War and in America as the French and Indian War, was a disaster for France. By the war’s end in 1763, France had ceded the vast territories of Canada and Louisiana to England and Spain. And yet it was not a complete disaster; the Treaty of Paris which ended the war left France with its most prized possession: the Caribbean sugar island of Guadeloupe. Great Britain had won control over both Guadeloupe and Canada during the war, and in the peace negotiations the British deemed Canada more strategically valuable to their empire. But Guadeloupe had proven more valuable economically, producing more income for France than all the fur collected by trappers and traders in Canada, and all the sugar produced by Britain’s own island colonies. King Louis XV, therefore, was quite willing to trade a vast empire for this small island.
A similar transaction appears in Scripture, when the Lord explains what He is ready to do to redeem a people He deems more valuable than all the nations of the earth: