The homeward journey of the Ten Tribes is from diverse locations, from the isles, (extremities / canfot), and "lands found later" on the Earth. In these "corners," they were to forget their names and abide many days among the gentiles without their inheritance of the Torah. Their return paths Divinely "hedged with thorns," (Hosea 2:6), they were not allowed to return to their land till their "sentence" was served, (Isa. 40:2). Now that sentence is up for some early returnees, and they are being released from their darkened spiritual prison houses, (Isa. 42:7, 42:22). Hence, their ways of return are manifold, and carry the imprint of centuries of sectarian differences, fragmentation and confusion about spiritual matters, and an overall lack of knowledge of God, (Hosea 4:6). To facilitate a convergence unto the "straight paths of the Torah," the names of the last three sons of David born in Jerusalem carry the overall directives of how returnees are to find further instructions on how to find their way out of the "wilderness of nations," their religious ideas and concepts. These beginning concepts are basic reformatting instructions to guide them in their navigation homeward. These three steps are dynamic and entail active processes on and in each one of us. They are to guide us to return to "the straight, old paths of the Torah" (Isa. 42:16, Jer. 6:16), that we have cast aside centuries ago. These processes are to reformat us in our concepts of "being" and "doing." The core of this article is based on a revelation, (PR) received by the author after prayer on 1-6-1993.
The Three Basic Articles of Faith
We believe that as returnees of the exiled Ten Tribes, besides espousing the three main principles in the “Declaration of Principles of the Fellowship of Gathering Israel,” we have to abide in the three initial and ongoing processes into which we have been divinely immersed. We hold that these ongoing means bind us together into a working unity before the coming of the Messiah of Israel.
We believe that ultimately only
God sets free, gathers, unifies and saves the Tribes of Israel. In this divinely-directed gathering we affirm
the three main processes to go through.
We perceive that we initially encounter these three steps as we begin to
respond to His calling. We acknowledge
that they are concurrent thereafter as they unfold in the lives of all
returnees in the molding processes of repentance and “return” prescribed for
the returnees of the Ten Tribes. The
meaning of these dynamics are encoded in the names of the last three sons of David born to him in
Step One: Eli-Shama,
My God hearing,
implies My God causes to hear.
The message in this name means that we are caused by God to hear God’s
call to wake up from our centuries-long estrangement from the God of
Step Two: Eli-Yadah, My God Knows, implies My God causes to know. The message of this name means that at the end of days, when the lack of truth, mercy, and knowledge of God prevails, we are to gain Godly knowledge in deed and practice, about who we are and who we are to become in the light of the Torah and the Prophets. Above all, we are to gain knowledge about and of the God of Abraham, Isaac and Jacob, and the obligations of our covenantal relationship to Him. We acknowledge that this is what God wants us to do as He instructs us in the latter days, “For I desired mercy and not sacrifice, and the knowledge of God more than burnt offerings.” (Hosea 4:1-6, 6:1-6). We believe that the continual seeking of this Godly knowledge furthers our repentance from wrong precepts of God, and places us into the right worshipful relationship with Him.
My God of
Deliverance, implies My God causes to escape. The message of this name implies that we are to
implore God for mercy by actively living up to the individual and collective
tasks we have been called to do. We
believe that by doing so, we do not become worthy, but by God’s mercies we
might be accounted worthy to be gathered into His protective fold, (Isa.
10:20-22, 42:22). We rely on the Keeper of Israel to continue to
free us from the encrustations of wrong beliefs and to enable us to escape
the confinement of our graves of the spiritually dead in the