Brit-Am Now no. 1237
44 October, 5 Tishrei 5768
1. Bo Ronn:  Swedes, Scandinavians & Ale's Stones
2. Brit-Am on the Radio
3. Race: Egyptian Input into Joseph?
4. Steve Coneglan: Shoham Stone is White!
5. Edward
Bradbrooke: Amerindians of Canada and Asian Dialects
6. New BAMBI Recordings Now Available
Extracts from Review of Book on the History of Circumcision in Britain


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1. Tribal Characteristics in a Nutshell: Joseph

1. Bo Ronn:  Swedes, Scandinavians & Ale's Stones
From: Bo Ronn <>
 Good Day, Yair Davidiy & Brit-Am
Re: Brit-Am Now 1235 under heading 4. Brit-Am Webb-Site Visitors according to Place of Origin.

It is glad tidings to see that the Brit-Am Webb-Site Visitors have risen among Swedes to 6 %. I take this opportunity to ask my fellow Swedes and other Scandinavians to go out in the nature and see the footprints left by the Lost Ten Tribes (Jeremiah 31:21). There are Dolmens, Cairns, Runes, Ancient Settlements and Tombs everywhere. Read also what Brit-Am says about Dolmens.

Go and see Ale's Stones (Ales Stenar) in Kaseberga in the province of Scania (Skane). This is at the ' SE-tip of Sweden. Ale's Stones is a large ship, set in stones and heading North West. This would be ' the heading of a ship when arriving at Kaseberga if it was possible for a ship to follow the Great Circle ' (shortest distance) from Jerusalem to Kaseberga.
The same Great Circle continues across Scandinavia and passes just North of Iceland and reaches its Northern Vertex over Greenland and from there down over Canada and USA and finally around the world via Mid-Pacific Ocean to its Southern Vertex in Antarctica and up in the Mid-Indian Ocean until back at Jerusalem and Kaseberga.
For more information about Ale's Stones see an interesting Webb-Site with many pictures by Andrew M. Kobos.

Seafaring Goth / Bo Ingvar Ronn / Indian Ocean

2. Brit-Am on the Radio
From: Rabbi Ray Maccabee <>
Shalom Yair,
Are we still on for Monday at 11:30 a.m. my time?
Keep  those audio's coming for the radio. People are really tuning in.

Brit-Am Comment:
In principle Radio Kosher 101.9 Around the World
will be interviewing Yair Davidiy at 11.30 am New Mexico Time on Mondays and Wednesdays EXCEPT where a Feastday intervenes as it will this Wednesday (1130 in New Mexico is 1930 Israel i.e. the evening of Yom Kippur).
In addition Kosher 101.9 has been broadcasting Brit-Am Recordings from BAMBI and New BAMBI apparently with good results.
New BAMBI was in fact set up to facilitate this matter.

In principle recordings of the interviews on Mondays and Wednesdays should be available from:
At present there seems to be a problem and the links are not working.
Eventually it is assumed that this will corrected.

All queries etc on these matters should be directed to:
Rabbi Ray Maccabee <>

3. Race: Egyptian Input into Joseph?
re Brit-Am Now no. 1225
#1. Queries on Race and Ancient Israelites.
British Isles Descendants are at least 50% of Mediterranean Type

A lot of people on this list identify themselves as descended from the Tribes of Joseph (Ephraim and Manasseh).  The Bible says that Joseph married the daughter of an Egyptian priest. That would make Ephraim and Manasseh half-Egyptian! Some people apparently find this offensive and so look for all kinds of scenarios to explain that the Osenath (the wife of Joseph) was not really Egyptian.
This is despite the fact that Ancient Egypt at the time was the most advanced civilization in the world and had achievements that even in our days cannot be equaled!
The Ancient Egyptians were mainly of East Mediterranean/North African type.
We pointed out that ca. 50% or more of inhabitants of the British Isles are of Mediterranean type. They definitely are on the whole much darker than the average Swede or Finn.
By comparison a description of Boer children in present-day South Africa are described thusly:
##The surnames are all familiar Afrikaner ones, deriving from our Dutch, French Huguenot, German and Scottish forebears. Further examination of the fresh young faces and healthy bodies shows that at least half if not more of the children are blond.
An extraordinarily high number have sparkling blue eyes. In fact, standing next to the English-medium class in the same age group, they seem almost like a caricature of the Aryan ideal.##
Source: Afrikaner Survival Under Black Rule (Part I) by Dan Roodt

The Afrikaner mtDNA (female input) is estimated to be ca. 14% African. This is in addition to Portuguese, Jewish, and other contributions.
If despite this a high proportion have remained much fairer than the British then a strong East Mediterranean type contribution into Britain is seen to be quite feasible. In addition, it should be pointed out that the climate of the British Isles (cloud-cover, rain, cold, etc) is conducive to blond and red-haired types which would encourage those genes for blondness etc that were present to express themselves.

Another point worth mentioning is that according to DNA The black Africans are of the same racial family as the North Africans and many Europeans:
## [Y haplogroup] E are Negroid Africans and most African Americans (E3a), as well as North African Whites, Southeast Europeans, and 20% of Ashkenazic (European) Jews (E3b).##
Many of the "North African Whites, Southeast Europeans, and 20% of Ashkenazic (European) Jews" are also blond and blue-eyed.
In other words either DNA is wrong or else the environmental influence really is more signifincant than commonly acknowledged!

4. Steve Coneglan: Shoham Stone is White!
From: Steve Coneglan <>
re Tribal Characteristics in a Nutshell: Joseph

Dear Yair,
I once again must dispute the contention that the shoham stone of Joseph was black. I believe the exact opposite to be true: the Bible indicates that the shoham stone is white, and not black. We discussed this subject a year or two ago. I presented etymological evidence from both Gesenius and Strong indicating that the origins of the Hebrew word shoham lay in the notions of 'paleness' and being 'blanched'. Since that discussion, I have found internal evidence from Scripture supporting this position.
The very first time we encounter the shoham stone in the Bible is at Genesis 2:12. Speaking of a land called Havilah, we read: "there is bdellium and the onyx stone." The onyx stone in this passage is in Hebrew eben haShoham, where in the same verse it is likened to bdellium, in Hebrew bedolach. I believe the vav conjunctive in this passage should be read as an apposition between the two nouns rather than as the simple copulative 'and'; thus a better translation would read: "there is the bedolach, even the shoham stone." This being the case, identification of bdellium - the Hebrew bedolach - and its characteristics should aid us in identifying the shoham stone.
The only other time we encounter the Hebrew word bedolach in the Bible is at Numbers 11:7, where the manna eaten by the children of Israel in the Wilderness is likened to it: "And the manna was as coriander seed, and the colour thereof as the colour of bdellium." So we know bdellium, that is bedolach, is the same colour as manna. What is that colour? The Bible gives us the answer to that question.
In a parallel passage, at Exodus 16:31, we read: "And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey." Clearly, manna was white, in Hebrew laban, which means that bdellium, in Hebrew bedolach, was also white.
Returning to the initial mention of the shoham stone in the Bible, at Genesis 2:12, it makes more sense that bedolach and shoham share an apposite relationship within the grammar of the sentence through the conjunctive vav. The apposition resides in both bedolach and shoham exhibiting qualities of whiteness. Indeed, the grammar of the sentence also allows that the shoham stone is a particular variety of bedolach.
The above conclusion is, I believe, substantiated in the subsequent symbolism of Joseph. Historically, the oldest name for Great Britain is Albion, which means 'white', and is directly related to the Hebrew laban. England is represented primarily by the colour white to this day, as evidenced in its sporting colours. The English flag has a red cross on a field of white, the field being the primary colour. England is named after the Hebrew egel, the bullock of Ephraim (Jeremiah 31:18), and the related eglah, the heifer of Ephraim (Hosea 10:11). Ephraim being the successor to Joseph (Ezekiel 37:16), it follows that his national colour should be white, as is found in England today. Note the total absence of black anywhere! The same applies to Manasseh, who, like Ephraim, was symbolised by the shoham stones on the shoulders of the ephod.
In conclusion, it makes no sense whatsoever to associate the colour black to Joseph. None of the tribes of Israel had black as a representative colour. The colour black appeared nowhere as part of the breastplate jewels. I cannot stress this point strongly enough! There is no evidence of any manner to support a contention that the shoham stone was black apart from a vague rabbinic tradition. In contrast to this vague tradition stands the etymological evidence, the internal witness of the Biblical narrative explicated in this post, and the subsequent historical witness found in the nation descended from Ephraim whose language we communicate in to this day, English. These all attest to the colour of the shoham stone being white.
Many blessings to you, Yair.
Stephen Coneglan

Brit-Am Comment:
The Midrash Rabah says that the Standard of Joseph was black. We have assumed that the color of the precious stone of each Tribe reflected that of their standard but this assumption could be mistaken.
There are also sources that disagree with the Midrash Rabah. We however agree with it since we have found it to be consistent with other findings of ours. Israel Feld once discussed a lecture he had heard from a Rabbi who said that there were two opinions concerning the color of Joseph. One said it was black; the other said white. There was also the opinion that black and white were one and the same! At any rate your point of view is apparently reflected somewhere in the sources.
Physically white is a composite of all colors of the rainbow whereas black is the absence of color.

5. Edward Bradbrooke: Amerindians of Canada and Asian Dialects
From: Edward Bradbrooke <>
Re: Brit-Am Now no. 1236
#2. Amerindians: Source Quoted by Brit-Am Vindicated

Some Russian friends of mine said that they recognized some of the spoken dialects among some of the Native Tribes in British Columbia, Canada are very similar to Kyrgistan( sp?) and Ural-Altaic  languages also prominent in the Russian Far East. The Oral languages in Asia and BC are almost word for word the same.
The Chinese are related as well. They are different branches of the same family. To say SOME of the Natives of BC are Nephtalites, that is possible. However, not all are exactly the same.
I know that the Book of Mormon has a similar slant about the Natives of North America. Is this author a Mormon?

Brit-Am Reply:
You are referring to
"The Dene And Na Dene Indian Migration 1233 A.D." by Ethel G. Stewart (1991).
We do not know if she is a Mormon. Her work concentrates mainly on a comparison of folk-lore and legends.

6. New BAMBI Recordings Now Available

Ends of the Earth: Geographic Extremities
(ca. 13 minutes)

Isles of the Sea: The British Isles and Related Areas
(ca. 23 minutes)

Isaiah chapter 49: An Overview
(ca. 17 minutes)

Isaiah chapter 49: The Whole Story in One Chapter
(ca. 1 hour 3 minutes)

7. Extracts from Review of Book on the History of Circumcision in Britain
From: "Kelly, Jason" <jaskelly@IUPUI.EDU>
Subject: H-Net Review Publication:  'A Cultural History of Circumcision'
Sender: H-Net List for British and Irish History <H-ALBION@H-NET.MSU.EDU>

Robert Darby.  A Surgical Temptation: The Demonization of the Foreskin and
the Rise of Circumcision in Britain.  Chicago  University of Chicago Press,
2005.  374 pp.  $35.00 (cloth), ISBN 978-0-226-13645-5.

Reviewed by Dana Rabin
Published on H-Albion (September, 2008)


A Cultural History of Circumcision

Between 1860 and 1950 male circumcision in Britain rose sharply, and then
saw a swift decline. Robert Darby explains this phenomenon in the context of perceptions of male sexuality during the Victorian and Edwardian periods. He argues that physicians regarded the foreskin as a "source of moral and physical decay" (p. 4) and that their conviction persuaded parents to accept routine male infant and child circumcision: at its peak in 1930 the rate of circumcision was 30-40 percent of all males. Based on medical treatises, journals, and case studies Darby's book documents the emergence in Victorian Britain of male circumcision as a kind of therapy, based on its relationship to cultural attitudes toward masculinity, male sexuality, and the male body. He argues that beyond a
cliched preoccupation with female sexuality, Victorians in fact pathologized the male sex drive and masturbation in particular. Medical theories of nerve force promoted by physicians in what Darby terms an "antisensual age" blamed nervous illness, prostitution, venereal disease, and other health problems on male sexuality (p. 14) and attributed to it an uncontrollability that many physicians, religious leaders, and parents believed only circumcision could restrain.

Darby argues that the movement promoting widespread circumcision was "generated by elements of both old and new medical theory and practice" (p. 18), but he considers the movement more as a part of the "old style of 'traditional' medicine" rather than a development of "the rising new style of 'scientific' medicine" (p. 317). His heuristic contrast [showing the sources and inviting the reader to draw their own conclusions] of traditional and scientific provides a flawed frame for the book by reinforcing the sense that the two types of medicine diverged sharply and by asserting that modernity is a phenomenon that bears little resemblance to what came before it. Physicians would certainly have us believe that the two types of medicine are vastly different, but as many medical historians point out, this distinction was a deliberate strategy of the professionalizing project that Darby describes in his book.

Although Darby's project would fit well within the
historiographical discussions of Britain and empire to which he refers in his introduction, he does not pursue these connections in the book. Instead he is concerned to contribute to the history of moral attitudes, the rise of modern medicine, and the history of the body, specifically male sexual function. With detailed descriptions of masturbatory practices and the variety of therapies such as cauterization, castration, and circumcision documented in physicians' case studies, Darby makes good on his promise to avoid a "disembodied account of mere representations" (p. 9), to "shine a searchlight onto the indignities forced on men and boys by misguided doctors in the name of health or decency," and to reconstruct the experiences of those men victimized by this "medical fad" (p. 21).

Darby discusses the panic about masturbation in public schools in the late nineteenth century and the not unrelated emergence of medicine's preoccupation with the diagnoses of spermatorrhea and phimosis. (Spermatorrhea was an affliction characterized by "mystifyingly involuntary" seminal loss while phimosis defines "the naturally nonretractable and adherent condition of the juvenile foreskin" as a "malformation" [p. 216]). Nineteenth-century physicians associated a range of diseases and secondary illnesses with both of these conditions. While more traditional treatments were available, circumcision emerged as the favored cure by the beginning of the twentieth century.

The lengthy and detailed descriptions of what physicians thought about these issues and how they arrived at the consensus in favor of circumcision contrasts sharply with Darby's lack of attention to the reversal of attitudes toward circumcision that led to the abandonment of the procedure among Britain's non-Jewish and non-Muslim populations.

Tribal Characteristics
in a Nutshell
The Tribe of Joseph


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