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)
Next to Moses, Elijah is traditionally viewed as possibly the most important of all the prophets. He figures prominently in many traditional tales and children's stories. A reserved cup is set aside for him at every Seder table, for he is expected to show up at Pesach, the "feast of our freedom." Elijah is expected to come again to herald the Redemption before the coming of the Messiah. Because Elijah was the defender of the Covenant, his chair is found at every circumcision, where the sons of Israel take on the sign of the Covenant. What has not been mentioned much, is his most important work in connection with the rehabilitation of the apostate, 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 the only prophet from the northern kingdom of Israel. There he confronted the leaders of Israel, king Ahab, his foreign wife Queen Jezebel, and those they sponsored, 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 given to the House of Israel. Here, Malachi, (meaning my messenger), gives the last admonishment, the last prophecy and the last warning to all of Israel to take to heart. "Remember you the Torah of Moses, my servant, which I commanded unto him in Horeb for all Israel, both statutes and the judgments." (Mal. 4:4-6). This is the quintessential all-encompassing directive from God, for ALL Israel: "Return to the whole Torah." The God of Israel gives the very last prophecy through 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 of the LORD..." To be noted here is that in this final prophecy, the name of EliYah is 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 a variant of his name when his message changes from his past admonishments to this work in the future Redemption? By slightly changing the spelling, the meaning of the name becomes, "My God, Yah," possibly hinting that this new phase is a "work" of God and is begun by God, 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 prophet shows up. Therefore the general time, the era of these events, can be looked at as "the work of Y-h my G-d."
This work is one of the greatest works of the G-d of Israel: the rehabilitation of the long dead northern kingdom, the so-called Lost Ten Tribes of Israel. Though of course "the work of EliYah" will also touch Yehudah, the notable event that will 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 to Israel and Yehudah that the time of Redemption is underway. A prophetic understanding 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 to the children and the heart of the children to the fathers," (Malachi 4:6). Because the heart is in the singular, it is indicative of the one heart, i.e. the collective soul of Israel. As such, it bespeaks of the work of Elijah as a psychic process, that causes an inner awakening of the collective soul of Israel. This statement 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 made a covenant with G-d, becoming activated at the end of days. Because G-d gave his promise to them, their heart's message reaches across time and space and touches 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 return to 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 beginning to describe their G-d as "the G-d of Abraham, Isaac and Yaakov." The phenomenon is indicative that the work of EliYah has already begun. It is awakening the dormant spirit of the fathers in the hearts of the children. As such it is a "work" of resurrecting the dead," i.e. the spiritually dead of the Ten Tribes of Israel from the Valley of Dry Bones of Ez. 37. This only makes sense for Elijah was credited in his historical career with resurrecting the dead, (I Kings 17). The expectation of the eschatological resurrection of the Tribes in the apocryphal book of Sirach / Ecclesiasticus 48:10-11 is clearly connected to him:
(Sirach 48:10-11, CEB)
Many significant events in the history of Israel have a dual fulfillment. As the guided trek to the Land started with the command to build for God 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 will serve 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 the natural way 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 a curse." This is a dire warning that if there is no reciprocation, the earth will surely suffer great catastrophes to wake up its inhabitants to the meaning of the Covenant with Israel, (Mal. 4:6, Amos 4:12, 5:6). The warning is also a cue for those of Israel and Yehudah, who know the meaning of the prophecy to return to their "natural" status and function of the firstborn: to stand in as intercessors for the rest of Israel and the world. If we do not rise up and take our rightful and natural place place on our own accord, the God of Israel will force us to do so. Then the wake-up calls for all of Israel will be catastrophic, where internal and external negative forces specified in the Covenant we all agreed to at Mt. Sinai, will afflict us with the most severe curses (Deut. 28, Mal. 4:6).
The premise of this website is the fact that events in the history of Israel are often dual, having a former and a latter day fulfillment, (Jer16: 14). We can take hints for what the era of EliYah will be like, from clues in the original work of Elijah in the Northern kingdom of Israel, (I Kings 18). Elijah charges Ahab, the third king of Israel after the Kingdom of Israel split from Yehudah, with leading Israel in the forsaking of the commandments of the LORD and in following Baalim, additional false gods, (I Kings 18:18). The work of Elijah did not take a laissez faire attitude toward idolatry, but was confrontational in nature. It challenged the prophets, priests, ministers, ecumenists, apologists and activists of Baal, and those of the main goddess of those days, the queen of heaven, Ashtarte. These gods were additions to the God of Israel. The Israelites believed they could have it both ways, with their service divided between Baal and Ashtarte, and the God of Israel. Baal "the lord," was the "shepherd god" and Ashtarte, the goddess, was an embodiment of the seducing, beguiling, guiding spirit of false religions. "She" was and is still around as the dark counterfeit of the Shekhinah, the guiding aspect of God's interface with humanity, often ascribed as the "feminine" attribute of Godliness. The most important clue to identifying the confusing morass of the idolatry then and its parallel now, is Elijah's challenge: "How long will you go limping between two opinions?" (I Kings 18:21). At the end of the chapter, 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 God has sown and 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 was thought that the G-d of Avraham, Yitzhak and Yaakov was not enough and needed assistance and correction. This was in direct and blatant violation of the same 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 Lord your God which I command you." (Deut. 4:2)
"These words the Lord spoke to all your assembly, in the mountain from the midst 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 delivered them to me." (Deut. 5:22)
"Whatever I command you, be careful to observe it; you shall not add to it nor diminish from it. (Deut. 12:32)
"Do not add to His words, lest He rebuke you, and you be found a liar." (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 God" is the original sin of the universe, the idolatry of one's 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 of God, in his pride, thought that God was not enough. This great spirit being, one of the covering cherubim, thought in his pride he could improve upon God, (Isa.14, Ez. 28). He had a better idea on how to run the universe. This paradigm "of the idolatry and exaltation of the self" is also Ephraim's sin, (Isa. 9:9, 28:3, Hos. 13;1,6, Ez. 14:1-6). It has been replicating itself ever since, resulting in inordinate pride of self importance, i.e. idolatry of the self, [the spirit of Esau], as well as in false gods and demigods of our own and the gentiles' creation, (Hos. 13:2). These false gods, added to the God of Israel, are still with us today in theologies, covenants, testaments, mindsets and assemblies. Our hearts have been split and divided over these for over two millennia, (Hos. 10: 2). The old gods were adorned with silver, gold, and precious stones. The modern gods we have created are made to upstage the God of Israel. They are adorned with "more fairness, grace, loving-kindness / chesed, mercy and justice" than the supposedly, harsh, eye-for-an-eye God of Yaakov. Yet God allows them to be with 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 God of Israel in some ways. He also held on to the "religious ideas" of these gods, the "more progressive" social doctrines of the gentiles. They charged God's ideas with not being "fair," but God counters these charges:
"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 confrontation of today's religious mixtures come, we, the early returnees of the House of Israel, are challenged by the cry of Elijah in the work of EliYah that is already underway. The challenge goes forth to all, to beseech the God of Israel to intervene in a miraculous way in our very mindsets about our inherited religions, philosophies and dispositions from which and among which we are waking up. This Divine intervention is absolutely necessary since Ephraim is bound to his idols and he cannot see straight or free himself from the force of these theological / spiritual manacles and mental straight jackets of 2700 years" standing, (Isa. 42:22). The Hebrew word habur, translated as joined / bound in fact means wedded, coupled, as is used in describing a marriage relationship, (Hos. 4:17). Curiously, it matches the theological position of the religion that Ephraim has adopted from the gentiles. Elijah's challenge is truly timeless. EliYah challenges the awakening children of Ephraim: 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 follow him, (I Kings 18:21). There are no other choices or modifications to the choices in this lesson. Isaiah reiterates this quintessential lesson for Israel and he gives us the answer:
"Hearken unto me, O house of Jacob, and all the remnant of the House of Israel, which are born by me from the belly, which are carried from the womb... to whom will you liken me and make me equal, and compare me that we may be like? Remember this and show yourselves men, bring it again to mind, O ye transgressors! Remember the former things of old; for I am God and there is none else, I am God and there is none like me." (Isa. 46:3-9)
Jeremiah addresses the peculiar work that we need to do once God has awakened us 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 find ourselves. 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 God:
"Therefore thus saith the LORD: if thou return, and I bring thee back, thou shalt stand before Me; and if thou bring forth the precious out of the vile, thou shalt be as My mouth; let them return unto thee, but thou shalt not return unto them." (Jer. 15:19)
The work of EliYah calls all Israelites presently waking up from the congregation of the [spiritually] dead to put these easily seen idols and their more insidious mindsets completely away. There is no room in any shape, manner or theological inventions and machinations for any gods to be added to the God of Israel. Isaiah tells us to not add other gods and saviors to the God of Israel. This was the original trap into which Israel fell: "the addition of other deities," to "complete" and improve upon God's plan and setup," (Isa. 43:11, 44:6,8, 45:5, 47:8, 10). Hosea pinpoints this "dual allegiance:" "Their heart is divided; now shall they be found faulty" (Hos. 10:2). The word "halaq" translated "divided" has the connotation of being "deceitful and flattering in order to secure a carved out separate portion for one's self." Going their "separate way" has been the mantra 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 reason why she was not to mix certain things, e.g. seeds, fibers for clothing, animals, etc. She was to keep God's commandments unaltered and unmixed. She was to learn the lesson that mixing the good with evil, or with that which seems good and 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 the ways of the nations was the way of self-deception. It led to the destruction of their national identity as the firstborn of God. This paradigm still holds and makes up the [wedding] band that ties Israel to her idols. EliYah's call leaves no room for the theological Baalim or idols of "isms" and philosophies that see a different future for Israel than that in the Torah. Neither does EliYah's call leave room for the insidiously hidden and parasitic Baalim of unbelief that accompany humans to various degrees. In the guise of "progressive modernism" they "inspire," i.e. spiritually guide the intellects of the liberal, "the modern and the spiritually savvy," with the notion that the God of Israel will not perform what He has promised in the Covenant. This has been the cause of replacement theologies, 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 their gods in the Land, lest they be a snare to Israel, (Ex. 23:32-33). They were to drive 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 Israel that directive of the eternal Covenant still holds. We are not to add to it or diminish from it. In the work of EliYah we are called and challenged to root out and destroy these Baalim of wrong belief and unbelief from our psyches, from our inner selves. Only then will the modern 21st Century Tribes of Israel be completely healed. Till then we will be blind and deaf to our commissioned task as God's servants in the Torah, (Isa. 42:18). That healing comes only with prayers that God wants us to offer and is ready to hear now. He is allowing and 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 spiritual connection to God, goes hand in hand with the restoration of the identity of Israel, (Kings 18:30-32). Elijah repaired the altar of the LORD then, (I Kings 18:30). As Elijah of old called to him the confused seekers after God, today the God of Israel, in the manner of the work of Elijah, is calling the returnees of Israel to come near Him now. That means that today the children's children are coming near, because they have been studying the tenets of the Covenant made with the fathers, (Isa. 34:16, Jer. 23:20, 30:24, Psalm 78:6). The hearts of these children are being moved to resonate to the message of the fathers, Abraham, Isaac and Jacob, (Hos. 2:4). Today the children of Israel are to watch the restoration work of EliYah in order for Israel to be oriented to Him (Kings 18:30). We are to pay special attention to the significance of the altar, signifying the place / opportunity in time that God is making for hearing the prayers of those called to the work of EliYah. That means that the opportunity to entreat God, through the gates of teshuvah / repentance has arrived with the era of the Work of EliYah, (Hos. 10:12).
Elijah asked God to turn the people's heart back again. The twelve stones that comprise the altar, symbolize the twelve tribes of Israel. Together, they upheld the [near] evening sacrifice to be accepted by God. The narrator emphasizes the point that God himself renamed their father Yaakov. His children are to remember that they bear Israel's name, which has God's name incorporated into it. Having heard the call to know the restoration of their identity as God's people, they are to remember who they are, the people of Yizre'el, (in Hebrew meaning "I will sow," has only one sound difference from Yisra'el), sifted through the nations, now beginning to be being renamed and restored to their true identity as Yisrael, the sons of the living God, (Amos, 9:9, Hos 1:10). Hosea writes to the House of Joseph: "Yisrael, return unto the LORD, for you have stumbled in your iniquity, take with you words, and turn unto the LORD; say to Him, Forgive all iniquity, and receive us graciously. So will we offer the words of our lips for calves..." (Hos. 14:2).
Besides asking for mercy and forgiveness, it is most important for those awakened early to declare now to God what all of Ephraim shall eventually say: "What have I to do any more with idols," (Hos. 14:8). Elijah's restoration was about the quintessential lesson Israel had and still has to learn: "that this people may know that thou art the L-RD G-d..." (I Kings 18:37). Today the early returnees of the remnant are called to finally learn now the very same quintessential lesson of Eli-Yah: "...and thou shalt know no god but me: for there is no savior besides me." (Hos. 13:4). Today Hosea calls our attention to the same lesson our father Yaakov learned and wanted with all his heart his children to learn, (Hos. 12:4-5). To this end Yaakov built an altar for a remembrance for his time and "the time to come" for his children. It has to do with 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, Hosea tells us "the Lord is his memorial," i.e. the concept and revelation of the One God, is Yaakov's legacy, (Hos. 12:5). Truly, in our days, due to God's promises, the legacy in the hearts of the fathers is reaching across time and space, touching the hearts of their awakening children, calling them to listen. Isaiah tells us that if we are to seek after righteousness, we should look to a greater "Stone," our Rock, the God of Abraham, from which we were spiritually hewn, (Isa. 51:1-2). He tells us; "Hear ye and give ear; be not proud for the L-rd has spoken," (Jer. 13:15).
Yaakov's lesson has many of the same elements as Elijah's lesson. Elijah prayed that God turn the people's heart back again to the fathers, (I Kings18: 37). Jacob's heart is calling his "household" again "to remember" and cease from the idolatry of the gentiles, (Mal. 4:4-6, H 3: 22-24). He commands them: "Put away the strange gods that are among you!' On the way to Beit El / the House of God, he does not want to them to bring along and add the gods of their past to the God of Israel. Yaakov commanded his household to surrender their acquired or self-made gods and bury them. He does this by Shechem, where Joseph's bones were to be buried (Gen. 35:4). This location points to the House of Joseph to note what Joseph's descendants will also have to do when they, [Joseph's bones] come out of their graves. Next we see that God changed Yaakov's name to Yisrael, (Gen. 35:10). This name change parallels the time when Elijah restored the names of the people of the Northern House of Israel, (Kings 18:31). No doubt, that the Midrash that tells us "when Elijah shall appear, he will restore the tribal identifications to all the people of Israel," is based on this earlier version of Elijah's restoration work. He will have to do this because the Ten Tribes have incurred the curse in Deut. 32:26: "I said, I would scatter them afar, I would make the remembrance of them to cease from among men." This process of restoration to identity has already begun; the work of EliYah is already underway. 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 Stone edition of The Chumash gives the perfect translation of this process:
"Then I shall scatter you among the nations and disperse you among the lands and remove all your contamination from you. Then you shall be caused to re-inherit 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 the fulfillment of that prophecy, (Jer.23: 20, 30:24). When king Solomon built the Temple, God told him and all Israel that the promise to dwell among the children of Israel was contingent on their keeping the commandments. The same timeless directive 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 the children 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. They were to be sanctified with keeping the Torah's commandments. Since we left the God of Israel and his Torah and Covenant, the sanctification of our nationhood was taken away, and we just became plain goyim, just one of the nations, spiritually speaking. We need 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 God's firstborn, we must live according to the commandments. Isaiah admonishes 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 to acknowledge the reality of the transcendent Eternal, One God, (Isa. 51:1-5).
If you are among those who are called early to wake up from the spiritual graves of Israel, realize that it is incumbent upon all to leave the bindings of "two opinions" and return to the Torah in all its ramifications. Yaakov was renamed Israel only after he "prevailed" in the Godly appointed struggle. That means he persisted in arguing and wrestling with the God-given issues and tests. Yaakov wrestled all night with the powerful spirit of Esau. He was even injured in his ability to walk and remained limping (!) all night till the morning when he realized 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 realized he has seen the unmistakable Divine purpose and teaching in it, i.e. "face" of God, and named the place Penuel /Face of God. In the Era of EliYah, when our understanding to the prophetic books is opened, we can "see" that "we," the House of Israel, were present in that fateful struggle between our forefather and the self-centered, [self]-idolatrous spirit of Esau. Prophetically, the quintessential lesson 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. Yaakov received his name change to Israel after he wrestled with the ideas / spirit of Esau and prevailed with God. Likewise, in the Work of EliYah, we will have earned our name change only after we have wrestled with and have won over the spirit of Esau. In the era of he work of EliYah, the dawn of redemption, i.e. the "sun of righteousness" rises upon us, and brings healing to us. Its wings, i.e. rays, bring us God's 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 with God if need be, as our father Yaakov wrestled, about any part of the message of Elijah 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 lives in general and come clean of the effects of idol worship of our past: "Be clean and change your garments." Our father Yaakov's example tells us that he wept, struggled with and supplicated God and God answered him in his distress, (Gen. 35:3). Hosea gives us encouragement that his children will also be answered when they are in similar distress. In fact, Hosea gives a detail not in the Genesis account about Yaakov's struggle. Because Israel is said to be of "one soul," in a mystical 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 God of our fathers spoke with us. He told us then what to do now concerning the nature and gods of Esau. He will give us power over the powerful, seductive spiritual / angelic forces that have prevailed over us, i.e. made us lame, (!) for the last 2700 years.
G-d tells us to assemble ourselves together, and draw near together to study and discuss what we are told in the prophets for our day, (Isa. 45:20). We are to study the Torah, the prophets, and the fact that there is no one else besides 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. We need to realize that we have to talk to God directly, collectively and individually, confessing our individual and collective sins and pleading for mercy for our people. We need to see and acknowledge the fact that we have to supplicate, i.e. pray earnestly and repeatedly for God's guidance for ourselves and all of Israel, and thusly build "the Mishkan / Sanctuary of Prayers" in the theological / ideological wilderness of the nations. We absolutely need this virtual edifice of informed, focused and collective prayers of all returnees to secure God's Guidance for our returning tribes. Hosea tells us: "Therefore turn you to your God: keep troth [the original marriage vow of the Torah we all made at Mt. Sinai, Deut. 29:15] and justice, and wait on your God continually," (Hos. 12:7). These actions / "doings" will begin to restore us to our holy identity as Yisrael, to the Torah, to God, to our unity with Yehudah, and eventually to the Land. For now, "it is time to seek the Lord," (Hos. 10:12). If we do so, the God of Israel will reciprocate with a strong hand to deliver us soon.
Suggestions on what to do:
If you seek after righteousness, take Elijah's challenge: Give yourself the benefit of doubt, and ask the God of Israel to let you know if any part of the message 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 God of Abraham, Yitzhak and Yaakov: "O Lord revive thy work, in the midst of the years, in the midst of the 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.