The Esau-Edomite Connection

THE TRINITY METHOD OF VERIFYING BIBLICAL CLAIMS
•SCRIPTURE
•HISTORY
•SCIENCE

Genesis 25
Jacob and Esau
20 Isaac was forty years old when he took Rebekah as wife, the daughter of Bethuel the Syrian of Padan Aram, the sister of Laban the
Syrian. 21 Now Isaac pleaded with Yahuwah for his wife, because she was barren; and Yahuwah granted his plea, and Rebekah his wife
conceived. 22 But the children struggled together within her; and she said, “If all is well, why am I like this?” So she went to inquire of
Yahuwah.
23 And Yahuwah said to her:
“Two nations are in your womb,
Two peoples shall be separated from your body;
One people shall be stronger than the other,
And the older shall serve the younger.”
24 So when her days were fulfilled for her to give birth, indeed there were twins in her womb. 25 And the first came out red [H132]. He was
like a hairy garment all over; so they called his name Esau [H6215]. 26 Afterward his brother came out, and his hand took hold of Esau’s
heel; so his name was called Jacob. Isaac was sixty years old when she bore them.
27 So the boys grew. And Esau was a skillful hunter, a man of the field; but Jacob was a mild man, dwelling in tents. 28 And Isaac loved Esau
because he ate of his game, but Rebekah loved Jacob.
29 Now Jacob cooked a stew; and Esau came in from the field, and he was weary. 30 And Esau said to Jacob, “Please feed me with that
same red [H122] stew, for I am weary.” Therefore his name was called Edom [H123].
31 But Jacob said, “Sell me your birthright as of this day.”
32 And Esau said, “Look, I am about to die; so what is this birthright to me?”
33 Then Jacob said, “Swear to me as of this day.”
So he swore to him, and sold his birthright to Jacob. 34 And Jacob gave Esau bread and stew of lentils; then he ate and drank,
arose, and went his way. Thus Esau despised his birthright.

Was Esau white?
‫ֹם‬ ‫ד‬ֱ‫א‬ Edom
Strong's H123
proper masculine noun
Definition: Edom = Red
‫ֹם‬ ‫ָאד‬ adom
Strong's H122
Adjective
Definition: red, ruddy (of man, horse, heifer, garment, water, lentils)
Other references: Numbers 19:22, 2 Kings 3:22, Songs of Solomon 5:10, Isaiah 63:2, Zech 1:8, 6:2
‫ו‬ ָׂ‫ש‬ֵ‫ע‬ Esaw
Strong's H6215
proper masculine noun
Definition: Esau = "hairy"
‫ִי‬‫נ‬ֹ ‫מ‬ ְ‫ַאד‬ admonee
Strong's H132
adjective
Definition: red, ruddy (of Esau as infant)
Other references: 1 Samuel 16:12, 17:42
Pottage of Lentils
Malcolm X aka Red/Mahogany Red/Mahogany colored
African-American baby

Was Solomon white?
‫ַח‬‫צ‬ tsach
Strong's H6703
Adjective
Definition: dazzling, glowing, clear, bright
References: Songs of Solomon 5:10, Isaiah 18:4, Isaiah 32:4, Jeremiah 4:11
If Esau had white skin it would have been described as the following:
‫ן‬ָׂ‫ב‬ָׂ‫ל‬ laban
Strong’s H3836
Adjective
Definition: white
References: Genesis 49:12, (Exodus 4:4), Leviticus 13:4, 10, 13, 16, 19, 24, 42-43, (Numbers 12:10), Ecc 9:8, Zech 1:8, 6:3, 6:6

Genesis 27
6 So Rebekah spoke to Jacob her son, saying, “Indeed I heard your father speak to Esau your brother, saying, 7 ‘Bring me game and make
savory food for me, that I may eat it and bless you in the presence of Yahuwah before my death.’ 8 Now therefore, my son, obey my voice
according to what I command you. 9 Go now to the flock and bring me from there two choice kids of the goats, and I will make savory food
from them for your father, such as he loves. 10 Then you shall take it to your father, that he may eat it, and that he may bless you before his
death.” 18 So he went to his father and said, “My father.” And he said, “Here I am. Who are you, my son?” 19 Jacob said to his father,
“I am Esau your firstborn; I have done just as you told me; please arise, sit and eat of my game, that your soul may bless me.” 25 He said,
“Bring it near to me, and I will eat of my son’s game, so that my soul may bless you.” So he brought it near to him, and he ate; and he brought
him wine, and he drank. 26 Then his father Isaac said to him, “Come near now and kiss me, my son.” 27 And he came near and kissed him;
and he smelled the smell of his clothing, and blessed him and said: “Surely, the smell of my son Is like the smell of a field Which
the LORD has blessed. 28 Therefore may God give you of the dew of heaven, of the fatness of the earth, And plenty of grain and wine.
29 Let peoples serve you, And nations bow down to you. Be master over your brethren, And let your mother’s sons bow down to
you. Cursed be everyone who curses you, And blessed be those who bless you!” 30 Now it happened, as soon as Isaac had finished
blessing Jacob, and Jacob had scarcely gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.
34 When Esau heard the words of his father, he cried with an exceedingly great and bitter cry, and said to his father, “Bless me—me also, O
my father!” 35 But he said, “Your brother came with deceit and has taken away your blessing.” 36 And Esau said, “Is he not rightly named
Jacob? For he has supplanted me these two times. He took away my birthright, and now look, he has taken away my blessing!” And
he said, “Have you not reserved a blessing for me?” 37 Then Isaac answered and said to Esau, “Indeed I have made him your master, and all
his brethren I have given to him as servants; with grain and wine I have sustained him. What shall I do now for you, my son?” 38 And Esau
said to his father, “Have you only one blessing, my father? Bless me—me also, O my father!” And Esau lifted up his voice and wept. 39 Then
Isaac his father answered and said to him: “Behold, your dwelling shall be of the fatness of the earth, And of the dew of heaven from
above. 40 By your sword you shall live, And you shall serve your brother; And it shall come to pass, when you become restless,
That you shall break his yoke from your neck.”

41 So Esau hated Jacob because of the blessing with which his father blessed him, and Esau said in his heart, “The days of mourning for my
father are at hand; then I will kill my brother Jacob.” 42 And the words of Esau her older son were told to Rebekah. So she sent and called
Jacob her younger son, and said to him, “Surely your brother Esau comforts himself concerning you by intending to kill you. 43 Now therefore,
my son, obey my voice: arise, flee to my brother Laban in Haran. 44 And stay with him a few days, until your brother’s fury turns away, 45 until
your brother’s anger turns away from you, and he forgets what you have done to him; then I will send and bring you from there. Why should I
be bereaved also of you both in one day?”
Genesis 28
10 Now Jacob went out from Beersheba and went toward Haran. 11 So he came to a certain place and stayed there all night, because the sun
had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep. 12 Then he dreamed, and
behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it.
13 And behold, Yahuwah stood above it and said: “I am the LORD God of Abraham your father and the God of Isaac; the land on which
you lie I will give to you and your descendants.15 Behold, I am with you and will keep you wherever you go, and will bring you back to this
land; for I will not leave you until I have done what I have spoken to you.”
*After over twenty years of arriving in Mesopotamia God instructs Jacob to return to Canaan with his family, servants and livestock.*
Genesis 33
Jacob and Esau Meet
1 Now Jacob lifted his eyes and looked, and there, Esau was coming, and with him were four hundred men. So he divided the children among
Leah, Rachel, and the two maidservants. 2 And he put the maidservants and their children in front, Leah and her children behind, and Rachel
and Joseph last. 3 Then he crossed over before them and bowed himself to the ground seven times, until he came near to his brother. 4 But
Esau ran to meet him, and embraced him, and fell on his neck and kissed him, and they wept.

8 Then Esau said, “What do you mean by all this company which I met?” And he said, “These are to find favor in the sight of my lord.”
9 But Esau said, “I have enough, my brother; keep what you have for yourself.” 10 And Jacob said, “No, please, if I have now found favor in
your sight, then receive my present from my hand, inasmuch as I have seen your face as though I had seen the face of God, and you were
pleased with me. 11 Please, take my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.”
So he urged him, and he took it. 15 And Esau said, “Now let me leave with you some of the people who are with me. ”But he said, “What need
is there? Let me find favor in the sight of my lord.” 16 So Esau returned that day on his way to Seir. 17 And Jacob journeyed to Succoth, built
himself a house, and made booths for his livestock. Therefore the name of the place is called Succoth. Jacob Comes to Canaan 18 Then
Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Padan Aram; and he pitched his tent before
the city.
After settling in Mount Seir Esau’s descendants multiplied and built a kingdom and an army
Genesis 36:31 Now these were the kings who reigned in the land of Edom before any king reigned over the children of Israel: 43 Chief
Magdiel, and Chief Iram. These were the chiefs of Edom, according to their dwelling places in the land of their possession. Esau was the
father of the Edomites.

Map showing kingdom of
Edom (in red) at its largest
extent, c. 600 BC. Areas in
dark red show the
approximate boundary of
classical-age Idumaea.
Edom is shown in yellow on this map

Edom’s First Act of Bitterness Towards Israel
Numbers 20:14 Moses sent messengers from Kadesh to the king of Edom, saying: “This is what your brother Israel says: You know
about all the hardships that have come on us.15 Our ancestors went down into Egypt, and we lived there many years. The Egyptians
mistreated us and our ancestors, 16 but when we cried out to Yahuwah, he heard our cry and sent an angel and brought us out of Egypt.
“Now we are here at Kadesh, a town on the edge of your territory. 17 Please let us pass through your country. We will not go through any
field or vineyard, or drink water from any well. We will travel along the King’s Highway and not turn to the right or to the left until we have
passed through your territory.” 18 But Edom answered: “You may not pass through here; if you try, we will march out and attack you with the
sword.” 19 The Israelites replied: “We will go along the main road, and if we or our livestock drink any of your water, we will pay for it. We
only want to pass through on foot—nothing else.” 20 Again they answered: “You may not pass through.” Then Edom came out against them
with a large and powerful army. 21 Since Edom refused to let them go through their territory, Israel turned away from them.
Edom’s Consequence for being inhospitable
Numbers 24:15 Then he spoke his message: “The prophecy of Balaam son of Beor, the prophecy of one whose eye sees clearly, 17
“I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel.18 Edom will be conquered;
Seir, his enemy, will be conquered, but Israel will grow strong. 19 A ruler will come out of Jacob and destroy the survivors of the city.”

The Most High instructed Israel not to hate Edom even after their hostility towards them
Deuteronomy 23:7 “You shall not abhor an Edomite, for he is your brother…
The Israelites finally made their way into the land that was promised to Jacob
Joshua 5:6 The Israelites had moved about in the wilderness forty years until all the men who were of military age when they left Egypt
had died, since they had not obeyed Yahuwah. For Yahuwah had sworn to them that they would not see the land he had solemnly promised
their ancestors to give us, a land flowing with milk and honey.
Joshua 21:43 So Yahuwah gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and
dwelt in it.

Saul, David and Solomon’s contentions with Edom after the establishment of Israel’s Kingdom
1 Samuel 14:47 So Saul established his sovereignty over Israel, and fought against all his enemies on every side, against Moab, against
the people of Ammon, against Edom, against the kings of Zobah, and against the Philistines. Wherever he turned, he harassed them. 48 And
he gathered an army and attacked the Amalekites, and delivered Israel from the hands of those who plundered them.
2 Samuel 8:13 And David made himself a name when he returned from killing eighteen thousand Syrians in the Valley of Salt. 14 He also
put garrisons in Edom; throughout all Edom he put garrisons, and all the Edomites became David’s servants. And
Yahuwah preserved David wherever he went.
1 Kings 11:14 Now Yahuwah raised up an adversary against Solomon, Hadad the Edomite; he was a descendant of the king in
Edom.

Due to Solomon’s disobedience the Kingdomof Israel was split in two
1 Kings 11:9 So Yahuwah became angry with Solomon, because his heart had turned from the LORD God of Israel, who had appeared to
him twice, 10 and had commanded him concerning this thing, that he should not go after other gods; but he did not keep what Yahuwah had
commanded. 11 Therefore Yahuwah said to Solomon, “Because you have done this, and have not kept My covenant and My statutes, which I
have commanded you, I will surely tear the kingdom away from you and give it to your servant. 12 Nevertheless I will not do it in your days,
for the sake of your father David; I will tear it out of the hand of your son. 13 However I will not tear away the whole kingdom; I will give one
tribe to your son for the sake of My servant David, and for the sake of Jerusalem which I have chosen.”
Edom’s interaction with Israel after the Kingdom was split
1 Kings 22:41 Jehoshaphat the son of Asa had become king over Judah in the fourth year of Ahab king of Israel. 47 There was then no
king in Edom, only a deputy of the king.
2 Kings 3:1 Now Jehoram the son of Ahab became king over Israel at Samaria in the eighteenth year of Jehoshaphat king of Judah, and
reigned twelve years. 5 But it happened, when Ahab died, that the king of Moab rebelled against the king of Israel. 6 So King Jehoram went
out of Samaria at that time and mustered all Israel. 7 Then he went and sent to Jehoshaphat king of Judah, saying, “The king of Moab has
rebelled against me. Will you go with me to fight against Moab?” And he said, “I will go up; I am as you are, my people as your people, my
horses as your horses.” 9 So the king of Israel went with the king of Judah and the king of Edom, and they marched on that roundabout route
seven days... 10 And the king of Israel said, “Alas! For Yahuwah has called these three kings together to deliver them into the hand of Moab.”
24 So when they came to the camp of Israel, Israel rose up and attacked the Moabites, so that they fled before them; and they
entered their land, killing the Moabites. 26 And when the king of Moab saw that the battle was too fierce for him, he took with him seven
hundred men who drew swords, to break through to the king of Edom, but they could not.

2 Kings 8:16 Now in the fifth year of Joram the son of Ahab, king of Israel, Jehoshaphat having been king of Judah, Jehoram the son of
Jehoshaphat began to reign as king of Judah. 20 In his days Edom revolted against Judah’s authority*, and made a king over themselves.
21 So Joram went to Zair, and all his chariots with him. Then he rose by night and attacked the Edomites who had surrounded him and the
captains of the chariots; and the troops fled to their tents. 22 Thus Edom has been in revolt against Judah’s authority to this day…
*prophecy fulfilled
2 Kings 14:1 In the second year of Joash the son of Jehoahaz, king of Israel, Amaziah the son of Joash, king of Judah, became king. 7 He
killed ten thousand Edomites in the Valley of Salt, and took Sela by war, and called its name Joktheel to this day.
2 Kings 16:1 In the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham, king of Judah, began to reign. 5 Then Rezin
king of Syria and Pekah the son of Remaliah, king of Israel, came up to Jerusalem to make war; and they besieged Ahaz but could not
overcome him. 6 At that time Rezin king of Syria captured Elath for Syria, and drove the men of Judah from Elath. Then the Edomites went to
Elath, and dwell there to this day.
Elath: The southern tip of modern
Israel, ancient Elath (today Eilat)
was outside the prescribed
boundaries of the Promised Land
for the children of Israel.
Elath Map Location

Due to Israel and Judah’s continued disobedience The Most High allowed them to be taken into Captivity
Leviticus 20:22 ‘You shall therefore keep all My statutes and all My judgments, and perform them, that the land where I am bringing you to
dwell may not vomit you out.
2 Kings 17:13 Yet Yahuwah testified against Israel and against Judah, by all of His prophets, every seer, saying, “Turn from your evil ways,
and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by My
servants the prophets.” 14 Nevertheless they would not hear, but stiffened their necks, like the necks of their fathers, who did not believe in
Yahuwah their God. 18 Therefore Yahuwah was very angry with Israel, and removed them from His sight; there was none left but the tribe of
Judah alone. 20 And Yahuwah rejected all the descendants of Israel, afflicted them, and delivered them into the hand of plunderers, until He
had cast them from His sight. 23 …Yahuwah removed Israel out of His sight, as He had said by all His servants the prophets. So Israel was
carried away from their own land to Assyria…
2 Kings 23:27 And Yahuwah said, “I will also remove Judah from My sight, as I have removed Israel, and will cast off this city Jerusalem
which I have chosen, and the house of which I said, ‘My name shall be there.’”
2 Kings 24:2 Yahuwah sent Babylonian,Aramean, Moabite and Ammonite raiders against him to destroy Judah, in accordance with the
word of the LORD proclaimed by his servants the prophets.
2 Kings 25:20 Nebuzaradan the commander took them all (Judah) and brought them to the king of Babylon at Riblah. 21 There at Riblah, in
the land of Hamath, the king had them executed. So Judah went into captivity, away from her land.

Why did the Most High condemn the Edomites?
Obadiah 1:10 Because of the violence against your brother Jacob, you will be covered with shame; you will be destroyed forever. 11 On
the day you stood aloof while strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one
of them. 12 You should not gloat over your brother in the day of his misfortune, nor rejoice over the people of Judah in the day of their
destruction, nor boast so much in the day of their trouble. 13 You should not march through the gates of my people in the day of their disaster,
nor gloat over them in their calamity in the day of their disaster, nor seize their wealth in the day of their disaster. 14 You should not wait at the
crossroads to cut down their fugitives, nor hand over their survivors in the day of their trouble.
Psalm 83:1 Do not keep silent, O God! Do not hold Your peace, And do not be still, O God! 2 For behold, Your enemies make a tumult; And
those who hate You have lifted up their head. 3 They have taken crafty counsel against Your people, And consulted together against Your
sheltered ones. 4 They have said, “Come, and let us cut them off from being a nation, That the name of Israel may be remembered no more.”
5 For they have consulted together with one consent; They form a confederacy against You: 6 The tents of Edom and the Ishmaelites;
Moab and the Hagrites; 7 Gebal, Ammon, and Amalek; Philistia with the inhabitants of Tyre; 8 Assyria also has joined with them; They have
helped the children of Lot. Selah

Prophecies against Edom
Obadiah 1:1 The vision of Obadiah. This is what the Sovereign LORD says about Edom—We have heard a message from Yahuwah: An
envoy was sent to the nations to say, “Rise, let us go against her for battle”— 2 “See, I will make you small among the nations; you will be
utterly despised. 8 “In that day,” declares Yahuwah, “will I not destroy the wise men of Edom, those of understanding in the mountains of
Esau? 17 But on Mount Zion will be deliverance;it will be holy, and Jacob will possess his inheritance. 18 Jacob will be a fire and Joseph a
flame; Esau will be stubble, and they will set him on fire and destroy him. There will be no survivors from Esau.” Deliverers will go up
on Mount Zion to govern the mountains of Esau. And the kingdom will be Yahuwah’s.
Joel 3:17 “Then you will know that I, Yahuwah your God, dwell in Zion, my holy hill. Jerusalem will be holy; never again will foreigners
invade her. 19 But Egypt will be desolate, Edom a desert waste, because of violence done to the people of Judah, in whose land they shed
innocent blood. 20 Judah will be inhabited forever and Jerusalem through all generations.
Amos 9:11 “In that day “I will restore David’s fallen shelter—I will repair its broken walls and restore its ruins—and will rebuild it as it used
to be, 12 so that they may possess the remnant of Edom and all the nations that bear my name,” declares Yahuwah, who will do these
things. 14 and I will bring my people Israel back from exile. “They will rebuild the ruined cities and live in them. They will plant vineyards and
drink their wine; they will make gardens and eat their fruit. 15 I will plant Israel in their own land, never again to be uprooted from the land I
have given them,” says Yahuwah your God.
Malachi 1:2 “I have loved you,” says Yahuwah. “But you ask, ‘How have you loved us?’ “Was not Esau Jacob’s brother?” declares
Yahuwah. “Yet I have loved Jacob, 3 but Esau I have hated, and I have turned his hill country into a wasteland and left his inheritance to the
desert jackals.” 4 Edom may say, “Though we have been crushed, we will rebuild the ruins.” But this is what the LORD Almighty
says: “They may build, but I will demolish. They will be called the Wicked Land, a people always under the wrath of Yahuwah. 5 You
will see it with your own eyes and say, ‘Great is Yahuwah—even beyond the borders of Israel!’

Ezekiel 35:1 The word of Yahuwah came to me: 2 “Son of man, set your face against Mount Seir; prophesy against it 3 and say: ‘This is
what the Sovereign LORD says: I am against you, Mount Seir, and I will stretch out my hand against you and make you a desolate waste. 4 I
will turn your towns into ruins and you will be desolate. Then you will know that I am Yahuwah. 5 “‘Because you harbored an ancient
hostility and delivered the Israelites over to the sword at the time of their calamity, the time their punishment reached its climax, 6
therefore as surely as I live, declares the Sovereign LORD, I will give you over to bloodshed and it will pursue you. Since you did not hate
bloodshed, bloodshed will pursue you. 10 “‘Because you have said, “These two nations and countries will be ours and we will take
possession of them,” even though I Yahuwah was there, 11 therefore as surely as I live, declares the Sovereign LORD, I will treat you in
accordance with the anger and jealousy you showed in your hatred of them and I will make myself known among them when I judge you. 12
Then you will know that I Yahuwah have heard all the contemptible things you have said against the mountains of Israel. You said, “They
have been laid waste and have been given over to us to devour.” 13 You boasted against me and spoke against me without restraint,
and I heard it. 14 This is what the Sovereign LORD says: While the whole earth rejoices, I will make you desolate. 15 Because you
rejoiced when the inheritance of Israel became desolate, that is how I will treat you. You will be desolate, Mount Seir, you and all of
Edom. Then they will know that I am Yahuwah.’”
2 Esdras 6:6 then I planned these things, and they were made through me and not through another, just as the end shall come through me
and not through another." 7 And I answered and said, "What will be the dividing of the times? Or when will be the end of the first age
and the beginning of the age that follows?" 8 He said to me, "From Abraham to Isaac, because from him were born Jacob and
Esau, for Jacob's hand held Esau's heel from the beginning. 9 For Esau is the end of this age, and Jacob is the beginning of the
age that follows. 10 For the beginning of a man is his hand, and the end of a man is his heel; between the heel and the hand seek
for nothing else, Ezra!"

Who’s responsible for the restoration of Israel?
Isaiah 11:10 “And in that day there shall be a Root of Jesse, Who shall stand as a banner to the people;… 11 It shall come to pass in that
day That the Lord shall set His hand again the second time To recover the remnant of His people who are left… 12 He will set up a banner
for the nations, And will assemble the outcasts of Israel, And gather together the dispersed of Judah From the four corners of the earth.
14:1 For Yahuwah will have mercy on Jacob, and will still choose Israel, and settle them in their own land. The strangers will be joined with
them, and they will cling to the house of Jacob.
43:5 Fear not, for I am with you; I will bring your descendants from the east, And gather you from the west; 6 I will say to the north, ‘Give
them up!’ And to the south, ‘Do not keep them back!’ My sons from afar, And My daughters from the ends of the earth
Jeremiah 16:15 but, ‘Yahuwah lives who brought up the children of Israel from the land of the north and from all the lands where He had
driven them.’ For I will bring them back into their land which I gave to their fathers.
23:3 “But I will gather the remnant of My flock out of all countries where I have driven them, and bring them back to their folds; and they
shall be fruitful and increase. 4 I will set up shepherds over them who will feed them; and they shall fear no more, nor be dismayed, nor shall
they be lacking,” says Yahuwah. 5 “Behold, the days are coming,” says Yahuwah, “That I will raise to David a Branch of righteousness; A
Melek shall reign and prosper, And execute judgment and righteousness in the earth. 6 In His days Judah will be saved, And Israel will dwell
safely; Now this is His name by which He will be called: Yahuwah TsidQuenu.
29:4 "I will end your captivity and restore your fortunes. I will gather you out of the nations where I sent you and bring you home again to
your own land."
30:3 For behold, the days are coming,’ says Yahuwah, ‘that I will bring back from captivity My people Israel and Judah,’ says Yahuwah.
‘And I will cause them to return to the land that I gave to their fathers, and they shall possess it.’”

Ezekiel 11:16 Therefore say, ‘Thus says the Lord GOD: “Although I have cast them far off among the Gentiles, and although I have
scattered them among the countries, yet I shall be a little sanctuary for them in the countries where they have gone.”’ 17 Therefore say,
‘Thus says the Yahuwah Alohyim: “I will gather you from the peoples, assemble you from the countries where you have been scattered,
and I will give you the land of Israel.”’
34:13 And I will bring them out from the peoples and gather them from the countries, and will bring them to their own land; I will feed them
on the mountains of Israel, in the valleys and in all the inhabited places of the country. 14 I will feed them in good pasture, and their fold
shall be on the high mountains of Israel. There they shall lie down in a good fold and feed in rich pasture on the mountains of Israel. 15 I will
feed My flock, and I will make them lie down,” says the Lord God.
37:21 “Then say to them, ‘Thus says the Lord God: “Surely I will take the children of Israel from among the nations, wherever they have
gone, and will gather them from every side and bring them into their own land; 22 and I will make them one nation in the land, on the
mountains of Israel; and one king shall be king over them all; they shall no longer be two nations, nor shall they ever be divided into two
kingdoms again. 24 “David My servant shall be Melek over them, and they shall all have one shepherd; they shall also walk in My
judgments and observe My statutes, and do them. 26 Moreover I will make a covenant of peace with them, and it shall be an everlasting
covenant with them; I will establish them and multiply them, and I will set My sanctuary in their midst forevermore. 27 My tabernacle also
shall be with them; indeed I will be their God, and they shall be My people.

The Development of Judaism in Babylonian Captivity until the Siege on Jerusalem
The Babylonian captivity (or Babylonian exile) is the period in Jewish history during which a number of Jews of the ancient Kingdom of
Judah were captives in Babylonia. After the fall of Babylon to the Persian king Cyrus the Great in 539 BCE, exiled Jews began to return to
the land of Judah. According to the biblical book of Ezra, construction of a second temple in Jerusalem began at this time. All these events
are considered significant in Jewish history and culture, and had a far-reaching impact on the development of Judaism. The Babylonian
Captivity had a number of serious effects on Judaism and Jewish culture. For example, the current Hebrew script was adopted during this
period, replacing the traditional Israelite script.
During the Babylonian captivity of the 6th and 5th centuries BCE, certain circles within the exiled Judahites in Babylon redefined pre-existing
ideas about monotheism, election, divine law and Covenant into a theology which came to dominate the former Judah in the following
centuries. From the 5th century BCE until 70 CE, Israelite religion developed into the various theological schools of Second Temple Judaism,
besides Hellenistic Judaism in the diaspora.
The Babylonian captivity had a number of serious effects on the exiled Israelites (Jews), their religion (Judaism) and their culture. Included
among the most obvious of these changes was replacing the original Paleo-Hebrew alphabet (see also Samaritan script) with what is in fact
a stylised form of the Aramaic alphabet (now commonly called the "Hebrew alphabet" because it is the normative form in which Hebrew is
written due to Jewish numeric superiority), changes in the fundamental practices and customs of the Jewish religion, the culmination of
Biblical prophecy (in the Jewish prophet Ezekiel), the compilation of not only of the Talmud and Halakha (Jewish religious law) but also the
incorporation of Nevi'im (Prophets) and Ketuvim (Writings) as a part of the cannon together with the Torah (in Samaritanism, only the Torah
is canonical), and the emergence of scribes and sages as Jewish leaders (see Ezra and the Pharisees). These resulting differences in
religious practices between returnees and those who remained in Israel led to a schism in the Israelites, and whenceforth the creation of
separate Samaritan and Jewish entities.

According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation until its contents
were finally committed to writing following the destruction of the Second Temple in 70 CE, when Jewish civilization was faced with an
existential threat.
The Mishnah or Mishna is the first major written redaction of the Jewish oral traditions known as the "Oral Torah". It is also the first major
work of Rabbinic literature. The Mishnah was redacted between 180 and 220 CE by Rabbi Yehudah haNasi when, according to the Talmud,
the persecution of the Jews and the passage of time raised the possibility that the details of the oral traditions of the Pharisees from the
Second Temple period (536 BCE – 70 CE) would be forgotten. The majority of the Mishnah is written in Mishnaic Hebrew, while some parts
are Aramaic.
The Gemara is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah. After the Mishnah was
published by Judah HaNasi (c. 200 CE), the work was studied exhaustively by generation after generation of rabbis in Babylonia and the
Land of Israel. Their discussions were written down in a series of books that became the Gemara, which when combined with the Mishnah
constituted the Talmud.
Source: http://en.wikipedia.org/wiki/Tsvi_Misinai
Source: http://en.wikipedia.org/wiki/Oral_Torah
Source: http://en.wikipedia.org/wiki/Mishnah
Source: http://en.wikipedia.org/wiki/Gemara

What happened to the Edomites after the close of the Scriptures
Edom is mentioned in the cuneiform inscriptions in the form “Udumi”. According to the Egyptian inscriptions, the "aduma" at times extended
their possessions down as far as the borders of Egypt (Müller, "Asien und Europa," p. 135). After the conquest of Judah by the Babylonians,
the Edomites were allowed to settle in southern Palestine. At the same time they were driven by the Nabatæans from Idumea. In southern
Palestine they prospered for more than four centuries. Judas Maccabeus conquered their territory for a time (B.C. 163; "Ant." xii. 8, §§ 1, 6).
They were again subdued by John Hyrcanus (c. 125 B.C.), by whom they were forced to observe Jewish rites and laws (ib. xiii. 9, §
1; xiv. 4, § 4). They were then incorporated with the Jewish nation, and their country was called by the Greeks and Romans "Idumea" (Mark
iii. 8; Ptolemy, "Geography," v. 16). With Antipater began the Idumean dynasty that ruled over Judea till its conquest by the Romans.
Immediately before the siege of Jerusalem (70 CE) 20,000 Idumeans, under the leadership of John, Simeon, Phinehas, and Jacob,
appeared before Jerusalem to fight in behalf of the Zealots who were besieged in the Temple (Josephus, "B. J." iv. 4, § 5).
Source: http://www.jewishencyclopedia.com/articles/5434-edox-idumea
“BUT when Hyrcanus heard of the death of Antiochus, he presently made an expedition against the cities of Syria, hoping to find them
destitute of fighting men, and of such as were able to defend them. However, it was not till the sixth month that he took Medaba, and that not
without the greatest distress of his army. After this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim,
and the nation of the Cutheans, who dwelt at the temple which resembled that temple which was at Jerusalem, and which Alexander
permitted Sanballat, the general of his army, to build for the sake of Manasseh, who was son-in-law to Jaddua the high priest, as we have
formerly related; which temple was now deserted two hundred years after it was built. Hyrcanus took also Dora and Marissa, cities of
Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and
make use of the laws of the Jews; and they were so desirous of living in the country of their forefathers, that they submitted to the
use of circumcision,418 and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were
hereafter no other than Jews.”
Source: Antiquities of the Jews, XIII, ix, 1 by Flavius Josephus

The remainder of Hyrcanus’ reign was marked by his efforts to punish his enemies, ward off the Syrians, and enlarge Judaea’s boundaries.
Although he struggled in vain to destroy Ptolemy, he successfully thwarted Syrian incursions by alliance with Rome and conquered the
unfriendly neighbouring territories of Samaria and Idumaea (Edom). He forced Idumaea to convert to Judaism, the first example of conversion
imposed by the Jews in their history. Upon his death Hyrcanus was succeeded by his eldest son, Aristobulus I. Hyrcanus’ reign was the last
under which Judaea was a powerful, united state.
Source: http://www.britannica.com/EBchecked/topic/305011/John-Hyrcanus-I
Antipater the Idumean, the progenitor of the Herodian dynasty along with Judean progenitors, that ruled Judea after the Roman conquest,
was of mixed Edomite/Judean origin. Under Herod the Great, the Idumaea province was ruled for him by a series of governors, among whom
were his brother Joseph ben Antipater, and his brother-in-law Costobarus.
Source: http://en.wikipedia.org/wiki/Edom
The installation of Herod the Great (an Idumean) as king in 37 BC made Israel a Roman client state and marked the end of the Hasmonean
dynasty. In AD 6, Rome joined Judea proper, Samaria and Idumea (biblical Edom) into the Roman province of Iudaea. In AD 44, Rome
installed the rule of a Roman procurator side by side with the rule of the Herodian kings (specifically Agrippa I 41–44 and Agrippa II 50–100).
Source: http://en.wikipedia.org/wiki/Hasmonean_dynasty

“As the Greek world was being conquered by the Roman world (280-133 BC), chaos reigned in the land of Judah. The Maccabees, the
reigning Judahite dynasty, fought valiantly to retain their Judahite heritage and laws. Josephus, the Judahite historian, tells us that Judas
Maccabeus was very learned in and faithful to the Law. This is not true of any Jew who has ever lived. As the Greek Empire was being
overthrown by the Roman Empire, the Royal House of Judah, also known as the House of David, was caught between a rock and hard
place. The Maccabees gained independence from the Greeks in 147 BC, but they knew it was only a matter of time before the Roman
Empire would expand to the south and attack Judah. This eventually happened in 63 BC, when Pompey took control of Judah. During this
chaotic time, the Idumeans saw an opportunity to work with the Romans against the Royal House of Judah. Antipater, a conniving Idumean
Edomite (a proto-typical “Jewish advisor”), often traveled to Rome, and by playing the Royal House of Judah against the Romans, he was
installed as vizier to King Hyrcanus II by Pompey under the authority of Julius Caesar. Later, after the assassination of Julius Caesar,
Antipater connived with Mark Antony to overthrow the hereditary dynasty of Judah and put it into the hands of his sons, who were racial
Idumeans, not Judahites. John Hyrcanus, one of the last true Judahites to occupy the throne of Judah, but also a gullible person, fell into
the Idumean trap when, after having defeated them militarily, merged these two disparate nations into one conglomerate, a “union” which
actually set the stage for the downfall of the Maccabean/Hasmonean dynasty. He entered into a bargain with the Idumeans. By accepting
them as citizens of Judah, the two nations of Idumea and Judah would be merged.”
Source: “From Cain to Khazaria” By Pastor Eli James
http://www.killthebank.net/content/cain-khazaria

The hypothetical conversion process of the Edomites
In Rabbinic Judaism, the laws of conversion are based on the classical sources of Jewish law, especially discussions in the Talmud, and the
law as codified in the Shulkhan Arukh. This corpus of traditional Jewish law (halakha) is regarded as authoritative by the Orthodox and
Conservative movements. The traditional halakhic requirements for conversion are instruction in the commandments, circumcision (if male),
and immersion in an acceptable body of water before valid witnesses, and acceptance of the commandments before a rabbinical court. If a
male is already circumcised, a drop of blood is drawn from the penis. Karaite Judaism does not accept Rabbinic Judaism. According to
Maimonides (Isurei Biah 13:15), in the days of Kings David and Solomon, Batei Dinim (Jewish courts) did not accept converts. For
Rabbinic Judaism, the laws governing conversion (gerut) are based on codes of law and texts, including discussions in the
Talmud, through the Shulkhan Arukh and subsequent interpretations.
The Amora'im who produced the Talmud set out three requirements for a conversion to Judaism (Keritot 8b), which must be witnessed and
affirmed by a beth din hedyot rabbinical court composed of three Jewish males above the age of thirteen (they do not need to be rabbis):
• Circumcision for men
• Immersion in a ritual bath for both men and women
• Offering a certain sacrifice (korban) in the Temple – this requirement is deferred while the Temple does not exist until such time as it may
be rebuilt.
The consensus of halakhic authorities also requires a convert to understand and accept the duties of the classical Jewish law. This is not
stated explicitly in the Talmud, but was inferred by subsequent commentators.
After confirming that all these requirements have been met, the beth din issues a "Certificate of Conversion" (Shtar Giur), certifying that the
person is now a Jew.

According to the Jewish Encyclopedia article on circumcision of proselytes, in the 1st century CE, before the Mishnah was edited, the
requirement for circumcision of proselytes was an open issue between the zealots and liberal parties in ancient Israel. R. Joshua argued
that besides accepting Jewish beliefs and laws, a prospective convert to Judaism must undergo immersion in a mikveh. In contrast, R.
Eliezer makes circumcision a condition for the conversion. A similar controversy between the Shammaites and the Hillelites is given
regarding a proselyte born without a foreskin: the former demanding the spilling of a drop of blood symbolic of the Brit Milah, thereby
entering into the covenant; the latter declaring it to be unnecessary.”
Source: http://en.wikipedia.org/wiki/Conversion_to_Judaism

Revelation 2:9 I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan.
The Exodus of the majority of true Hebrew Israelites from Israel
The Siege of Jerusalem in 70 AD was the decisive event of the First Jewish–Roman War. The Roman army, led by the future Emperor Titus,
with Tiberius Julius Alexander as his second-in-command, besieged and conquered the city of Jerusalem, which had been occupied by its
Jewish defenders in 66 AD.
The siege ended with the sacking of the city and the destruction of its famous Second Temple. The destruction of both the first and second
temples is still mourned annually as the Jewish fast Tisha B'Av. The Arch of Titus, celebrating the Roman sack of Jerusalem and the Temple,
still stands in Rome.
Josephus claims that 1.1 million people were killed during the siege, of which a majority were Jewish, and that 97,000 were captured and
enslaved, including Simon bar Giora and John of Giscala. Many fled to areas around the Mediterranean.
Source: http://en.wikipedia.org/wiki/Siege_of_Jerusalem_(AD_70)
“General Vaspasian and his son Caesar Titus fought against the Yudeans. Millions of Yudeans fled into Africa, among other places, fleeing
from Roman persecution and starvation during the siege.”
Source: The Great Roman Jewish War (66-70AD) by Flavius Jospehus
“Many of the Israelites... who managed to escape their persecutors during the Roman-Jewish War subsequently migrated to West Africa,
and 1,600 years later their descendants were captured and brought to America in chains by slave-traders.”
Source: The Truth About Black Biblical Hebrew-Israelites by Ella Hughley

After the Siege on Jerusalem in 70 AD many true Hebrew Israelites fled into the Mediterranean (Sephardic Jews) and into Africa and
some Edomite Jews fled to the Caucus regions due to their mountainous nature. TheJews who stayed behind were mostly Edomite
Jews who had good relations with the Romans until the Second Jewish Revolt when they along with some True Hebrew Israelites
were expelled from Jerusalem for good and fled north to the Caucus region.
Second Jewish Revolt, (ad 132–135), Jewish rebellion against Roman rule in Judaea. The revolt was preceded by years of clashes
between Jews and Romans in the area. Finally, in ad 132, the misrule of Tinnius Rufus, the Roman governor of Judaea, combined with the
emperor Hadrian’s intention to found a Roman colony on the site of Jerusalem and his restrictions on Jewish religious freedom and
observances (which included a ban on the practice of male circumcision), roused the last remnants of Palestinian Jewry to revolt. A bitter
struggle ensued. Bar Kokhba became the leader of this Second Jewish Revolt; although at first successful, his forces proved no match
against the methodical and ruthless tactics of the Roman general Julius Severus. With the fall of Jerusalem and then Bethar, a fortress on
the seacoast south of Caesarea where Bar Kokhba was slain, the rebellion was crushed in 135. According to Christian sources, Jews were
thenceforth forbidden to enter Jerusalem.
Source: http://www.britannica.com/EBchecked/topic/303635/Second-Jewish-Revolt
“Another influx of Jewish refugees into various Trans-Caucasian regions took place after the destruction of the Second Temple at
Jerusalem (70 C.E.). The height of the influx during the first centuries of Christianity is confirmed by the chronicler Faustus of Byzantium
(4th cent. C.E.), who reports that the Persians, under King Sapor II (360 C.E.), invaded Armenia, and took with them to South Persia more
than 75,000 Jewish captives, the progeny of those who had previously come to the Transcaucasus from Palestine. Subsequently they were
joined by other Jews from more westerly regions; from Asia Minor, the Crimean Peninsula, and especially from Byzantium (to escape from
the severe persecutions which they had been suffering at the hand of Emperor Justinian in the 6th cent. C.E.). It is evident...that Jewish
immigration into the Caucasus took Place not only at different times but also from different directions...”
Source: The Universal Jewish Encyclopedia

The Edomite Jewish influence on the conversion of the Khazarian Empire to Judaism
“…it was chiefly due to the cultural superiority of the Daghestan Jews that the 'Kahan' of the mighty state of the Khazars was converted to
Judaism together with his court and part of the Khazar population between the 8th and 9th centuries…;it was only by degrees that the
Jewish teachings gained a foothold among the population.”
Source: The Universal Jewish Encyclopedia
The Khazars were a semi-nomadic Turkic people who created what for its duration was the most powerful polity to emerge from the breakup
of the western Turkish steppe empire, known as the Khazar Khanate or Khazaria. For some three centuries (c. 650–965) the Khazars
dominated the vast area extending from the Volga-Don steppes to the eastern Crimea and the northern Caucasus.The conversion of
Khazars to Judaism, though doubts persist, is reported overwhelmingly by external sources and in the Khazar Correspondence, Hebrew
documents whose authenticity was long doubted and challenged, but specialists now widely accept them either as authentic or as reflecting
internal Khazar traditions. Also Jews from both the Islamic world and Byzantium are known to have migrated to Khazaria during periods of
persecution under Heraclius, Justinian II, Leo III, and Romanus Lakapēnos. The Geniza fragments, he argues, make it clear the Judaising
reforms sent roots down into the whole of the population. The pattern is one of an elite conversion preceding large-scale adoption of the new
religion by the general population, which often resisted the imposition. Both the date of the conversion, and the extent of its influence beyond
the elite, often minimized in scholarship, are a matter of dispute, but at some point between 740 CE and 920 CE, the Khazar royalty and
nobility appear to have converted to Judaism, in part, it is argued, perhaps to deflect competing pressures from Arabs and Byzantines to
accept either Islam or Orthodoxy. By the 10th century, the letter of King Joseph asserts that, after the royal conversion, "Israel returned
(yashuvu yisra'el) with the people of Qazaria (to Judaism) in complete repentance (bi-teshuvah shelemah). Persian historian Ibn al-Faqîh
wrote that 'all the Khazars are Jews, but they have been Judaized recently'.

Ibn Fadlân, based on his Caliphal mission (921-922) to the Volga Bulğars, also reported that 'the core element of the state, the Khazars,
were Judaized', something underwritten by the Qaraite scholar Ya'kub Qirqisânî around 937. The conversion appears to have occurred
against a background of frictions arising from both an intensification of Byzantine missionary activity in from the Crimea to the Caucasus, and
Arab attempts to wrest control over the latter in the 8th century CE, and a revolt, put down, by the Khavars around the mid-9th century is
often invoked as in part influenced by their refusal to accept Judaism. Modern scholars generally see the conversion as a slow process
through three stages, which accords with Richard Eaton's model of syncretic inclusion, gradual identification and, finally, displacement of the
older tradition. Several scholars have suggested that the Khazars did not disappear after the dissolution of their Empire, but
migrated West to eventually form part of the core of the later Ashkenazi Jewish population of Europe.
Source: http://en.wikipedia.org/wiki/Khazars
The Ashkenazi Jews
Ashkenazi Jews are a Jewish ethnic division that coalesced in the Holy Roman Empire around the turn of the first millennium. The traditional
language of Ashkenazi Jews consisted of various dialects of Yiddish. They established communities throughout Central and Eastern Europe,
which had been their primary region of concentration and residence until recent times, evolving their own distinctive characteristics and
diasporic identities. Although the copious number of genetic studies on Ashkenazim — researching both their paternal and maternal lineages
— all point to ancient Levantine origins, the studies have arrived at diverging conclusions regarding both the degree and the sources of their
non-Levantine admixture. These diverging conclusions focus particularly in respect to the extent of the predominant non-Levantine genetic
origin observed in Ashkenazi maternal lineages, which is in contrast to the predominant Levantine genetic origin observed in Ashkenazi
paternal lineages. By the 11th century, when Rashi of Troyes wrote his commentaries, Ashkenazi Jews were known for their halakhic
learning, and Talmudic studies. They were criticized by Sephardim and Jewish scholars in Islamic lands for their lack of expertise
in Jewish jurisprudence (dinim) and general ignorance of Hebrew linguistics and literature. Yiddish emerged as a result of
language contact with various High German vernaculars in the medieval period. It was written with Hebrew characters, and heavily
influenced by Hebrew and Aramaic.
Source: http://en.wikipedia.org/wiki/Ashkenazi_Jews

Encyclopedia Britannica (15th edition): "Khazars, confederation of Turkic and Iranian tribes that established a major commercial empire in the second half of the 6th
century, covering the southeastern section of modern European Russia...In the middle of the 8th century the ruling classes adopted Judaism as their religion."
The Encyclopedia Judaica (1972): "Khazars, a national group of general Turkic type, independent and sovereign in Eastern Europe between the seventh and tenth
centuries C.E. During part of this time the leading Khazars professed Judaism...In spite of the negligible information of an archaeological nature, the presence of Jewish
groups and the impact of Jewish ideas in Eastern Europe are considerable during the Middle Ages. Groups have been mentioned as migrating to Central Europe from
the East often have been referred to as Khazars, thus making it impossible to overlook the possibility that they originated from within the former Khazar Empire.“
Encyclopedia Americana (1985): "Ashkenazim, the Ashkenazim are the Jews whose ancestors lived in German lands...it was among Ashkenazi Jews that the idea of
political Zionism emerged, leading ultimately to the establishment of the state of Israel...In the late 1960s, Ashkenazi Jews numbered some 11 million, about 84 percent
of the world Jewish population."
The Universal Jewish Encyclopedia: "The primary meaning of Ashkenaz and Ashkenazim in Hebrew is Germany and Germans. This may be due to the fact that the
home of the ancient ancestors of the Germans is Media, which is the Biblical Ashkenaz...Krauss is of the opinion that in the early medieval ages the Khazars were
sometimes referred to as Ashkenazim... About 92 percent of all Jews or approximately 14,500,000 are Ashkenazim."

The Religion and Language the Ashkenazi Edomites reformed to pose as Jewish People
Orthodox Judaism is the approach to religious Judaism which adheres to the interpretation and application of the laws and ethics of the Torah
as legislated in the Talmudic texts by the Tanaim and Amoraim and subsequently developed and applied by the later authorities known as the
Gaonim, Rishonim, and Acharonim. Orthodox Judaism is a modern self-conscious identification that, for some, distinguishes it from traditional
premodern Judaism, although it was the mainstream expression of Judaism prior to the 19th century.
The roots of Orthodox Judaism can be traced to the late 18th or early 19th century, as a response to the Age of Enlightenment,
Jewish Emancipation and Haskalah, whereby elements within German Jewry sought to reform Jewish belief and practice in the
early 19th century. They sought to modernise education in light of contemporary scholarship, they rejected claims of absolute divine
authorship of the Torah, declaring only those biblical laws concerning 'ethics' to be binding, and stated that the rest of halakha (Jewish law)
need not be viewed as normative for Jews in wider society.
Orthodox Judaism, as it exists today, is an outgrowth that claims to extend from the time of Moses, to the time of the Mishnah and Talmud,
through the development of oral law and rabbinic literature, until the present time. Jewish historians also note that certain customs of
today's Orthodox are not continuations of past practice, but instead represent innovations that would have been unknown to prior
generations.
Hasidic or Chasidic Judaism overlaps significantly with Haredi Judaism in its engagement with the secular and commercial world, and as
regards social issues. It differs, however, in its origins and, relatedly, in its focus. The movement originated in Eastern Europe (what is now
Belarus and Ukraine) in the 18th century. Founded by Israel ben Eliezer, known as the Baal Shem Tov (1698–1760), it originated in an age of
persecution of the Jewish people, when a schism existed between scholarly and common European Jews.
Source: http://en.wikipedia.org/wiki/Orthodox_Judaism

Yiddish ( ‫ִדיש‬‫י‬‫י‬,‫יידיש‬ or ‫אידיש‬, yidish/idish, literally "Jewish") is the historical language of the Ashkenazi Jews. It originated during the 9th
century in Central Europe, providing the pre-existing language of the nascent Ashkenazi community with an extensive Germanic based
vocabulary. Yiddish is written with a fully vocalized alphabet based on the Hebrew script. The earliest surviving references date from the
12th century and call the language ‫לשון־ַאשּכנז‬( loshn-ashknez = "language of Ashkenaz") or ‫טַײטש‬( taytsh), a variant of tiutsch, the
contemporary name for Middle High German. In common usage, the language is called ‫מַאמע־לשון‬( mame-loshn, literally "mother tongue"),
distinguishing it from Hebrew and Aramaic, which are collectively termed ‫לשון־קודש‬( loshn-koydesh, "holy tongue"). The term "Yiddish" did
not become the most frequently used designation in the literature until the 18th century. In the late 19th and into the 20th century the
language was more commonly called "Jewish", especially in non-Jewish contexts, but "Yiddish" is again the more common designation.
Source: http://en.wikipedia.org/wiki/Yiddish_language
Definition of the term Jewish
Jewish (ˈdʒuːɪʃ)
As an adjective
1. (Peoples) of, relating to, or characteristic of Jews
As a Noun
2. (Languages) a less common word for Yiddish
Source: Collins English Dictionary – Complete and Unabridged © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003
adjective
1. of, pertaining to, or characteristic of Jews or Judaism.
noun
2. Informal. Yiddish.
Source: Random House Kernerman Webster's College Dictionary, © 2010 K Dictionaries Ltd. Copyright 2005, 1997, 1991 by Random House, Inc. All rights
reserved.

What is Zionism?
Zionism is a nationalist and political movement of Jews and Jewish culture that supports the reestablishment of a Jewish homeland, a
Jewish nation state in the territory defined as the historic Land of Israel. Zionism emerged in the late 19th century in central and
eastern Europe as a national revival movement, and soon after this most leaders of the movement associated the main goal with creating
the desired state in Palestine, then an area controlled by the Ottoman Empire. A religious variety of Zionism supports Jews upholding their
Jewish identity, opposes the assimilation of Jews into other societies and has advocated the return of Jews to Israel as a means for Jews
to be a majority in their own nation, and to be liberated from antisemitic discrimination, exclusion, and persecution that had historically
occurred in the diaspora. Since the establishment of the State of Israel, the Zionist movement continues primarily to advocate on behalf of
Israel and address threats to its continued existence and security.
After almost two millennia of existence of the Jewish diaspora without a national state, the Zionist movement was founded in the late 19th
century by secular Jews, largely as a response by Ashkenazi Jews to rising antisemitism in Europe, exemplified by the Dreyfus affair in
France and the anti-Jewish pogroms in the Russian Empire. The political movement was formally established by the Austro-Hungarian
journalist Theodor Herzl in 1897 following the publication of his book Der Judenstaat. At that time, the movement sought to encourage
Jewish migration to the Ottoman Palestine. The movement was eventually successful in establishing Israel on May 14, 1948 (5 Iyyar 5708
in the Hebrew calendar), as the homeland for the Jewish people.
In the 1890s, Theodor Herzl infused Zionism with a new ideology and practical urgency, leading to the First Zionist Congress at Basel in
1897, which created the World Zionist Organization (WZO). Herzl's aim was to initiate necessary preparatory steps for the attainment of a
Jewish state. Herzl's attempts to reach a political agreement with the Ottoman rulers of Palestine were unsuccessful and other governmental
support was sought. The WZO supported small-scale settlement in Palestine and focused on strengthening Jewish feeling and
consciousness and on building a worldwide federation.

In 1903, the Zionist congress declined an offer by the British to establish a homeland in Uganda. Lobbying by a Russian Jewish immigrant,
Chaim Weizmann and fear that American Jews would encourage the USA to support Germany culminated in the British government's
Balfour Declaration of 1917, which endorsed the creation of a Jewish homeland in Palestine, as follows:
“His Majesty's government view with favour the establishment in Palestine of a national home for the Jewish people, and will use their best
endeavours to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil
and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.”
In 1922, the League of Nations adopted the declaration, and granted to Britain the Palestine Mandate:
“The Mandate will secure the establishment of the Jewish national home ... and the development of self-governing institutions, and also
safeguard the civil and religious rights of all the inhabitants of Palestine, irrespective of race and religion.”
Weizmann's role in obtaining the Balfour Declaration led to his election as the movement's leader. He remained in that role until 1948 and
then became the first President of Israel.
Source: http://en.wikipedia.org/wiki/Zionism

The Balfour Declaration (dated 2 November 1917) was a letter from the United Kingdom's Foreign Secretary Arthur James Balfour to
Baron Rothschild (Walter Rothschild, 2nd Baron Rothschild), a leader of the British Jewish community, for transmission to the Zionist
Federation of Great Britain and Ireland.
The text of the letter was published in the press one week later, on 9 November 1917. The "Balfour Declaration" was later incorporated
into the Sèvres peace treaty with the Ottoman Empire and the Mandate for Palestine. The original document is kept at the British
Library.
Source: http://en.wikipedia.org/wiki/Balfour_Declaration

Hitler’s Role in Helping the Edomite Zionists establish the State of Israel
Speaker: Eustace Mullings
The word Holocaust is Hebrew for Sacrifice!
The Nazi-Zionist
Connection:
The Final Solution to
http://www.hitlerdvd.com/

United Nations Resolution 181
The resolution passed by the United Nations (UN) General Assembly in 1947 that called for the partition of Palestine into Arab and Jewish
states, with the city of Jerusalem as a corpus separatum (Latin: “separate entity”) to be governed by a special international regime. The
resolution—which was considered by the Jewish community in Palestine to be a legal basis for the establishment of Israel, and which was
rejected by the Arab community—was succeeded almost immediately by violence.
Palestine had been governed by Great Britain since 1922. Since that time, Jewish immigration to the region had increased, and tensions
between Arabs and Jews had grown. In April 1947, exhausted by World War II and increasingly intent upon withdrawing from the Middle East
region, Britain referred the issue of Palestine to the UN. To investigate a suitable course of action, the UN formed the UN Special Committee
on Palestine (UNSCOP), an inquiry committee made up of members from 11 countries. Ultimately, UNSCOP delivered two proposals: that of
the majority, which recommended two separate states joined economically, and that of the minority, which supported the formation of a single
binational state made up of autonomous Jewish and Palestinian areas. The Jewish community approved of the first of these proposals,
while the Arabs opposed them both and instead suggested a single secular democratic state in Palestine with citizens receiving equal rights.
A counterproposal—including a provision that only those Jews who had arrived before the Balfour Declaration (and their descendents) would
be citizens of the state—did not win Jewish favour.
The proposal to partition Palestine, based on a modified version of the UNSCOP majority report, was put to a General Assembly vote on Nov.
29, 1947. The fate of the proposal was initially uncertain, but after a period of intense lobbying by pro-Jewish groups and individuals, the
resolution was passed with 33 votes in favour, 13 against, and 10 abstentions.
Source: http://www.britannica.com/EBchecked/topic/1695871/United-Nations-Resolution-181

David Ben-Gurion proclaiming Israel's independence beneath
a large portrait of Theodor Herzl.

The Arab–Israeli conflict refers to the political tension and military conflicts between certain Arab countries and Israel. The roots of the
modern Arab–Israeli conflict are bound in the rise of Zionism and Arab nationalism towards the end of the 19th century. Territory regarded by
the Jewish people as their historical homeland is also regarded by the Pan-Arab movement as historically and presently belonging to the
Palestinian Arabs, and in the Pan-Islamic context, as Muslim lands. The sectarian conflict between Palestinian Jews and Arabs emerged in
the early 20th century, peaking into a full-scale civil war in 1947 and transforming into the First Arab-Israeli War in May 1948. This followed
the Declaration of the Establishment of the State of Israel by David Ben-Gurion, the Executive Head of the World Zionist Organization, who
declared the establishment of a Jewish state in Eretz-Israel to be known as the State of Israel.
The conflict has shifted over the years from the large scale regional Arab–Israeli conflict to a more local Israeli–Palestinian conflict, as large-
scale hostilities mostly ended with the cease-fire agreements, following the 1973 Yom Kippur War. Subsequently, peace agreements were
signed between Israel and Egypt in 1979, and Israel and Jordan in 1994. The interim Oslo Accords led to the creation of the Palestinian
National Authority in 1994, though a final peace agreement has yet to be reached. A cease-fire currently stands between Israel and Syria, as
well as more recently with Lebanon (since 2006). The conflict between Israel and Hamas-ruled Gaza, which resulted in the 2009 cease fire
(although fighting has continued since then) is usually also included as part of the Israeli–Palestinian conflict and hence the Arab–Israeli
conflict. Despite the peace agreements with Egypt and Jordan and the generally existing cease fire, the Arab world and Israel generally
remain at odds with each other over specific territory, besides other issues.
*Fulfillment of scriptural prophecy*
“George Friedmann in his book, The End of the Jewish People, pointedly states that the Europeans claiming to be Jews, are nothing more then
"Hebrew speaking Gentiles." The late president of Egypt, Gamal Abdel Nasser, stated on television, "You (Jews) will never be able to live here in peace,
because you left here black but came back white. We cannot accept you!”’
Source: http://en.wikipedia.org/wiki/Arab%E2%80%93Israeli_conflict

The full occupancy of the Land of Israel by the Edomites will signify the coming of the Davidic Messiah via prophecy

“The Israeli government decided by a resolution in 2003 that descendants of Jewish mothers' lineage have the right to migrate to Israel under
the Entry Law; they may become citizens only if they formally convert to Orthodox Judaism. This resolution has been controversial
within Israeli society.”
Source: http://en.wikipedia.org/wiki/Beta_Israel
*Now the Idumeans/Edomite Jews have branded their own version of Judaism and are now proselytizing it on any Hebrew Israelites
that want to enter Israel. The picture below depicts Beta Israel Ethiopian Jews being criminalized for not conforming to Orthodox
Judaism.*
“African refugees must be processed by Israel, not criminalized”

WHO WERE THE MAJOR EDOMITE ZIONIST CULPRITS RESPONSIBLE
FOR THE ESTABLISHMENT OF THE STATE OF ISRAEL?

Theodor Herzl (May 2, 1860 – July 3, 1904), born Benjamin Ze’ev Herzl was an Austro-Hungarian journalist, playwright, political
activist, georgist, and writer. He is considered to have been the father of modern political Zionism. Herzl formed the World Zionist
Organization and promoted Jewish migration to Israel in an effort to form a Jewish state. He was born in Pest, the eastern, mostly flat
part of Budapest, Kingdom of Hungary (now Hungary), to a Jewish family originally from Zimony (today Zemun, Serbia). He was the
second child of Jeanette and Jakob Herzl, who were German-speaking, assimilated Jews.
Beginning in late 1895, Herzl wrote Der Judenstaat (The Jewish State). It was published February 1896 to immediate acclaim and
controversy. In the book he outlined reasons for the Jewish people to leave Europe, should they desire, either for Argentina or for their
historic homeland, Palestine, which he seemed to prefer. Herzl believed that the Jews possessed a nationality and all they were
missing was a nation with a political structure of their own. He also believed that the only way to avoid anti-Semitism was for Jewish
people to have their own state and be able to practice their culture and religion freely. The book and Herzl's ideas spread rapidly
throughout the Jewish world and attracted international attention. Supporters of existing Zionist movements such as the Hovevei Zion
were immediately drawn to, and allied with, Herzl. Conversely, Herzl and his ideas were vilified by establishment Jewry, whose
followers perceived his ideas both as threatening their efforts toward acceptance and integration in their resident countries and as
rebellion against the will of God.
On March 10, 1896, Herzl was visited by Reverend William Hechler, the Anglican minister to the British Embassy. Hechler had read
Herzl's Der Judenstaat, and the meeting became central to the eventual legitimization of Herzl and Zionism. In London's East End, a
community of primarily Yiddish speaking recent Eastern European Jewish immigrants, Herzl addressed a mass rally of thousands on
July 12, 1896 and was received with acclaim. They granted Herzl the mandate of leadership for Zionism. Within six months this
mandate had been expanded throughout Zionist Jewry. The Zionist movement grew rapidly.

Moses (Moshe) Hess (January or June 21, 1812 – April 6, 1875) was a German-French-Jewish philosopher and socialist, and one of the
founders of Labor Zionism.
From 1861 to 1863 he lived in Germany, where he became acquainted with the rising tide of German AntiSemitism. It was then that he
reverted to his Jewish name Moses in protest against assimilationism. He published Rome and Jerusalem in 1862. Hess interprets history as
a circle of race and national struggles. He contemplated the rise of Italian nationalism and the German reaction to it, and from this he arrived
at the idea of Jewish national revival, and at his prescient understanding that the Germans would not be tolerant of the national aspirations of
others and would be particularly intolerant of the Jews. His book calls for the establishment of a Jewish socialist commonwealth in Palestine,
in line with the emerging national movements in Europe and as the only way to respond to antisemitism and assert Jewish identity in the
modern world. Hess's Rome and Jerusalem: The Last National Question went unnoticed in his time, along with the rest of his writings. Most
German Jews were bent on assimilation and did not heed Hess' unfashionable warnings. His work did not stimulate any political activity or
discussion. Hess's contribution, like Leon Pinsker's Autoemancipation, became important only in retrospect, as the Zionist movement began
to crystallize and to generate an audience in the late nineteenth century. When Theodor Herzl first read Rome and Jerusalem he wrote about
Hess that "since Spinoza Jewry had no bigger thinker than this forgotten Moses Hess" and that he would not have written Der Judenstaat
(The Jewish State) if he had known Rome and Jerusalem beforehand. Vladimir Ze'ev Jabotinsky honored Hess in The Jewish Legion in the
World War as one of those people that made the Balfour declaration possible, together with Herzl, Rothschild and Pinsker.
Source: http://en.wikipedia.org/wiki/Moses_Hess

Leon Pinsker (1821 – 1871 CE) was a physician, a Zionist pioneer and activist, and the founder and leader of the Hovevei Zion, also known
as Hibbat Zion movement.
The Odessa pogrom of 1871 moved Pinsker to become an active public figure. In 1881, a bigger wave of anti-Jewish hostilities, some
allegedly state-sponsored, swept southern Russia and continued until 1884. Then Pinsker's views changed radically, and he no longer
believed that mere humanism and enlightenment would defeat antisemitism. In 1884, he organized an international conference of Hibbat Zion
in Katowice (Upper Silesia, then part of the Kingdom of Prussia).
As a professional physician, Pinsker preferred the medical term "Judeophobia" to the recently introduced misnomer "antisemitism". Pinsker
knew that a combination of mutually exclusive assertions is a characteristic of a psychological disorder and was convinced that pathological,
irrational phobia may explain this millennia-old hatred:
"... to the living the Jew is a corpse, to the native a foreigner, to the homesteader a vagrant, to the proprietary a beggar, to the poor an
exploiter and a millionaire, to the patriot a man without a country, for all a hated rival."
His analysis of the roots of this ancient hatred led him to call for the establishment of a Jewish National Homeland, either in Palestine or
elsewhere. Eventually Pinsker came to agree with Moses Lilienblum that hatred of Jews was rooted in the fact that they were foreigners
everywhere except their original homeland, the Land of Israel. He became one of the founders and a chairman of the Hovevei Zion
movement, with the backing of Baron Edmond James de Rothschild.
Source: http://en.wikipedia.org/wiki/Leon_Pinsker

Mayer Amschel Bauer (1744-1812), son of Moses Amschel Bauer changed his family name to Rothschild after the RED SHIELD
(hexagram) that his father used. This was a subtle sign of his allegiance to his Edomite Jewish ancestry. Hitler also used Red in
his Swastika flag to show his allegiance to the Edomite cause.
Mayer Amschel Rothschild was born in 1744 in the "Judengasse", the Jewish ghetto of Frankfurt am Main, Holy Roman Empire, one of
eight children of Amschel Moses Rothschild (d. 1755) and his wife Schönche Rothschild (née Lechnich, d. 1756).
With the help of relatives, Rothschild secured an apprenticeship under Jacob Wolf Oppenheimer, at the banking firm of Simon Wolf
Oppenheimer in Hanover, in 1757. The grandson of Samuel Oppenheimer taught Rothschild useful knowledge in foreign trade and
currency exchange, before he returned to his brothers' business in Frankfurt in 1763. He became a dealer in rare coins and won the
patronage of Crown Prince Wilhelm of Hesse (who had also earlier patronised his father), gaining the title of "Court Factor" in 1769.
Rothschild's coin business grew to include a number of princely patrons, and then expanded through the provision of banking services to
Crown Prince Wilhelm, who became Wilhelm IX, Landgrave of Hesse-Kassel in 1785. Business expanded rapidly following the French
Revolution when Rothschild handled payments from Britain for the hire of Hessian mercenaries.
By the early years of the 19th century, Rothschild had consolidated his position as principal international banker to Wilhelm IX and began to
issue his own international loans, borrowing capital from the Landgrave.
In 1798, third-born son Nathan Mayer Rothschild was sent to England to further the family interests in textile importing with £20,000
capital (equivalent of £1.8 million in 2013)—the first foreign branch. Nathan became a naturalized citizen in 1804 and established a bank in
the City of London.
Source: http://en.wikipedia.org/wiki/Mayer_Amschel_Rothschild

The Rothschild Involvement and Financial Support
In 1917 Walter Rothschild, 2nd Baron Rothschild was the addressee of the Balfour Declaration to the Zionist Federation, which committed the
British government to the establishment in Palestine of a national home for the Jewish people. After the death of James Jacob de Rothschild
in 1868, his eldest son Alphonse Rothschild took over the management of the family bank and was the most active in support for Eretz Israel.
The Rothschild family archives show that during the 1870s the family contributed nearly 500,000 francs per year on behalf of Eastern Jewry to
the Alliance Israélite Universelle. Baron Edmond James de Rothschild, youngest son of James Jacob de Rothschild, was a patron of the first
settlement in Palestine at Rishon-LeZion, and bought from Ottoman landlords parts of the land which now makes up present-day Israel. In
1924, he established the Palestine Jewish Colonization Association (PICA), which acquired more than 125,000 acres (50,586 ha) of land and
set up business ventures. In Tel Aviv, there is a road, Rothschild Boulevard, named after him as well as various localities throughout Israel
which he assisted in founding including Metulla, Zikhron Ya'akov, Rishon Lezion, and Rosh Pina. A park in Boulogne-Billancourt, Paris, the
Parc Edmond de Rothschild (Edmond de Rothschild Park), is also named after its founder. The Rothschilds also played a significant part in the
funding of Israel's governmental infrastructure. James A. de Rothschild financed the Knesset building as a gift to the State of Israel and the
Supreme Court of Israel building was donated to Israel by Dorothy de Rothschild. Outside the President's Chamber is displayed the letter Mrs.
Rothschild wrote to the then current Prime Minister Shimon Peres expressing her intention to donate a new building for the Supreme Court.

The Missing Link of Jewish European Ancestry: Contrasting the Rhineland and the Khazarian Hypotheses
By Eran Elhaik1,2,*
1Department of Mental Health, Johns Hopkins University Bloomberg School of Public Health
2McKusick-Nathans Institute of Genetic Medicine, Johns Hopkins University School of Medicine
Accepted: December 5, 2012
Abstract
The question of Jewish ancestry has been the subject of controversy for over two centuries and has yet to be resolved. The
“Rhineland hypothesis” depicts Eastern European Jews as a “population isolate” that emerged from a small group of German
Jews who migrated eastward and expanded rapidly. Alternatively, the “Khazarian hypothesis” suggests that Eastern European Jews
descended from the Khazars, anamalgam of Turkic clans that settled the Caucasus in the early centuries CE and converted to Judaism
in the 8th century. Mesopotamian and Greco–Roman Jews continuously reinforced the Judaized empire until the 13th century.
Following the collapse of their empire, the Judeo–Khazars fled toEastern Europe.The rise of European Jewry istherefore explained by
the contribution of the Judeo–Khazars. Thus far, however, the Khazars’ contribution has been estimated only empirically, as the
absence of genome-wide data from Caucasus populations precluded testing the Khazarian hypothesis. Recent sequencing of
modern Caucasus populations prompted us to revisit the Khazarian hypothesis and compare it with the Rhineland hypothesis.
We applied a wide range of population genetic analyses to compare these two hypotheses. Our findings support the Khazarian
hypothesis and portray the European Jewish genome as a mosaic of Near Eastern-Caucasus, European, and Semitic ancestries,
thereby consolidating previous contradictory reports of Jewish ancestry. We further describe a major difference among Caucasus
populations explained by the early presence of Judeans in the Southern and Central Caucasus. Our results have important implications for
the demographic forces that shaped the genetic diversity in the Caucasus and for medical studies.

Introduction
Contemporary Eastern European Jews comprise the largest ethno-religious aggregate of modern Jewish communities, accounting for
approximately 90% of over 13 million Jews worldwide. Speculated to have emerged from a small Central European founder group and
thought to have maintained high endogamy, Eastern European Jews are considered a “population isolate” and invaluable subjects in disease
studies, although their ancestry remains debatable between geneticists, historians, and linguists. Recently, several large-scale studies have
attempted to chart the genetic diversity of Jewish populations by genotyping Eurasian Jewish and non-Jewish populations. Interestingly,
some of these studies linked Caucasus populations with Eastern European Jews, at odds with the narrative of a Central European founder
group. Because correcting for population structure and using suitable controls are critical in medical studies, it is vital to examine the
hypotheses purporting to explain the ancestry of Eastern and Central European Jews. One of the major challenges for any hypothesis is to
explain the massive presence of Jews in Eastern Europe, estimated at eight million people at the beginning of the 20th century. We
investigate the genetic structure of European Jews, by applying a wide range of analyses—including three population test, principal
component, biogeographical origin, admixture, identity by descent (IBD), allele sharing distance, and uniparental analyses—and test their
veracity in light of the two dominant hypotheses depicting either a sole Middle Eastern ancestry or a mixed Middle Eastern–Caucasus–
European ancestry to explain the ancestry of Eastern European Jews. The “Rhineland hypothesis” envisions modern European Jews to be
the descendants of the Judeans—an assortment of Israelite–Canaanite tribes of Semitic origin. It proposes two mass migratory waves: the
first occurred over the 200 years following the Muslim conquest of Palestine (638 CE) and consisted of devoted Judeans who left Muslim
Palestine for Europe. Whether these migrants joined the existing Judaized Greco–Roman communities is unclear, as is the extent of their
contribution to the Southern European gene pool. The second wave occurred at the beginning of the 15th century by a group of 50,000
German Jews who migrated eastward and ushered an apparent hyperbaby-boom era for half a millennium. The Rhineland hypothesis
predicts a Middle Eastern ancestry to European Jews and high genetic similarity among European Jews. The competing “Khazarian
hypothesis” considers Eastern European Jews to be the descendants of Khazars. The Khazars were a confederation of Slavic, Scythian,
Hunnic–Bulgar, Iranian, Alans, and Turkish tribes who formed in the central–northern Caucasus one of most powerful empires during the late
Iron Age and converted to Judaism in the 8th century CE.

The Khazarian, Armenian, and Georgian populations forged from this amalgamation of tribes were followed by relative isolation,
differentiation, and genetic drift in situ. Biblical and archeological records allude to active trade relationships between Proto-Judeans and
Armenians in the late centuries BCE that likely resulted in a small scale admixture between these populations and a Judean presence in the
Caucasus. After their conversion to Judaism, the population structure of the Judeo–Khazars was further reshaped by multiple migrations of
Jews from the Byzantine Empire and Caliphate to the Khazarian Empire. Following the collapse of their empire and the Black Death (1347–
1348) the Judeo–Khazars fled westward (Baron 1993), settling in the rising Polish Kingdom and Hungary and eventually spreading to Central
and Western Europe. The Khazarian hypothesis posits that European Jews are comprised of Caucasus, European, and Middle Eastern
ancestries. Moreover, European Jewish communities are expected to be different from one another both in ancestry and genetic
heterogeneity. The Khazarian hypothesis also offers two explanations for the genetic diversity in Caucasus groups first by the multiple
migration waves to Khazaria during the 6th–10th centuries and second by the Judeo–Khazars who remained in the Caucasus. Although both
the Rhineland and Khazarian hypotheses depict a Judean ancestry and are not mutually exclusive, they are well distinguished, as Caucasus
and Semitic populations are considered ethnically and linguistically distinct (Patai and Patai 1975; Wexler 1993; Balanovsky et al. 2011 ).
Jews, according to either hypothesis, are an assortment of tribes who accepted Judaism, migrated elsewhere, and maintained their religion up
to this date and are, therefore, expected to exhibit certain differences from their neighboring populations. Because both hypotheses posit that
Eastern European Jews arrived at Eastern Europe roughly at the same time (13th and 15th centuries), we assumed that they experienced
similar low and fixed admixture rates with the neighboring populations, estimated at 0.5% per generation over the past 50 generations (Ostrer
2001 ). These relatively recent admixtures have likely reshaped the population structure of all European Jews and increased the genetic
distances from the Caucasus or Middle Eastern populations. Therefore, we do not expect to achieve perfect matching with the surrogate
Khazarian and Judean populations but rather to estimate their relatedness.

Materials and Methods
Data Collection
The complete data set contained 1,287 unrelated individuals of 8 Jewish and 74 non-Jewish populations genotyped over 531,315 autosomal
single nucleotide polymorphisms (SNPs). A linkage disequilibrium (LD)-pruned data set was created by removing one member of any pair of
SNPs in strong LD ( r2 > 0.4) in windows of 200 SNPs (sliding the window by 25 SNPs at a time) using indep-pairwise in PLINK (Purcell et al.
2007). This yielded a total of 221,558 autosomal SNPs that were chosen for all autosomal analyses except the identical by descent (IBD)
analysis that utilized the complete data set. Both data sets were obtained from http://www.evolutsioon.ut.ee/MAIT/jew_data/ (last accessed
December 19, 2012) (Behar et al. 2010). Mitochondrial DNA (mtDNA) and Ychromosomal data were obtained from previously published data
sets as appeared in Behar et al. (2010). These markers were chosen to match the phylogenetic level of resolution achieved in previously
reported data sets and represent a diversified set of markers. A total of 11,392 samples were assembled for mtDNA (6,089) and Y-
chromosomal (5,303).
Conclusions
We compared two genetic models for European Jewish ancestry depicting a mixed Khazarian–European–Middle Eastern and sole Middle
Eastern origins. Contemporary populations were used as surrogates to the ancient Khazars and Judeans, and their relatedness to European
Jews was compared over a comprehensive set of genetic analyses. Our findings support the Khazarian hypothesis depicting a large Near
Eastern–Caucasus ancestry along with Southern European, Middle Eastern, and Eastern European ancestries, in agreement with recent
studies and oral and written traditions. We conclude that the genome of European Jews is a tapestry of ancient populations including
Judaized Khazars, Greco–Roman Jews, Mesopotamian Jews, and Judeans and that their population structure was formed in the Caucasus
and the banks of the Volga with roots stretching to Canaan and the banks of the Jordan.
Source: Genome Biol. Evol. 5(1):61–74. doi:10.1093/gbe/evs119 pgs 61-74

Source: http://www.lrb.co.uk/v28/n06/john-mearsheimer/the-israel-lobby
Who’s the Biggest Supporter of the Zionist Edomites in Israel?
"Since the October War in 1973, Washington has provided Israel with a level of support dwarfing that given to any other state. It has
been the largest annual recipient of direct economic and military assistance since 1976, and is the largest recipient in total since World
War Two, to the tune of well over $140 billion (in 2004 dollars). Israel receives about $3 billion in direct assistance each year, roughly
one-fifth of the foreign aid budget, and worth about $500 a year for every Israeli. This largesse is especially striking since Israel is now a
wealthy industrial state with a per capita income roughly equal to that of South Korea or Spain."

The Esau-Edomite Connection

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