Q: Please lay out the functional blueprint for me imbedded within Kol Hator in plain English without the metaphors and code words and ciphers so I don’t have to keep hurting my brain studying

Scripture frames the final redemption as the reunification of the two divided Houses of Israel—Judah and the scattered ten tribes, collectively identified as Ephraim or Yosef. Ezekiel 37:15-28 declares: “I will take the children of Israel from among the nations… and bring them into their own land; and I will make them one nation in the land.” The prophetic mandate is not symbolic but structural: the physical return of the exiled tribes, their re-identification with Torah principles, and their political reintegration with Judah under a single kingdom governed by the Davidic line.

The kolhator.com library operationalizes this mandate as a three-stage blueprint.

Stage 1: Dissemination of the prophetic framework. The 2017 article “The Kol HaTor Vision” (https://www.kolhator.com/the-kol-hator-vision/) states that the project’s first function is “the dissemination of knowledge, news and facts on the topic of the great division between the two Houses of Israel.” The goal is to replace millennia of mutual ignorance and hostility with a shared understanding that the current global awakening among non-Jews toward Torah and the Land is the prophesied return of the ten tribes. The 2019 article “3 Guidelines and our obligation to Action to bring about Redemption and Restoration” (https://www.kolhator.com/3-guidelines-and-our-obligation-to-action-to-bring-about-redemption-and-restoration/) sharpens the claim: “the growing interest and acceptance of the Torah principles of Judaism which non-Jews almost universally have been shunning and rejecting throughout history to this Time” is the primary evidence that the ingathering has begun.

Stage 2: Reconciliation through mutual education. The 2017 “Project Prospectus” (https://www.kolhator.com/project-prospectus/) specifies two parallel educational tracks. To the rabbinic leadership, the project emphasizes the halakhic obligation—cited from Yevamot 17 and Jeremiah 3:18—to facilitate the return of non-Jewish returnees rather than obstruct it. To the awakening ten-tribe communities, the project teaches the correct approach: respect for rabbinic authority, rejection of replacement theology, and practical steps toward Torah observance without forced conversion. The 2019 article “The expanded ‘democratic’ circumference of the Second Redemption and the need for Re-covenanting” (https://www.kolhator.com/the-expanded-democratic-circumference-of-the-second-redemption-and-the-need-for-re-covenanting/) extends this picture: the expanded circumference of the redemption includes non-Jews who accept Torah and the Land, requiring a new covenantal framework that preserves Jewish identity while integrating the returning tribes.

Stage 3: Political and territorial reunification. The 2019 article “The Coming New World Order – Universal Kingdom of God” (https://www.kolhator.com/the-coming-new-world-order-universal-kingdom-of-god/) reads the prophetic vision as a literal geopolitical outcome: “the formation of the United 12-Tribed Kingdom of the Creator God of Israel, into one undivided unity.” The Gaon of Vilna’s teaching, cited in “The Meaning of ‘Kol HaTor’” (https://www.kolhator.com/meaning-kol-hator/), divides the redemption into two phases. The first phase, assigned to Mashiach ben Yosef, entails the physical conquest of the Land, the ingathering of exiles, the building of Jerusalem, and the return of the Shekhinah. The second phase, under Mashiach ben David, establishes the universal kingdom. The 156 attributes of Mashiach ben Yosef listed by the Gaon include the “Voice of the Turtledove” (Song of Songs 2:12), interpreted as the designated missions, times, and people through which the first phase unfolds.

Across the corpus, the functional sequence is consistent: knowledge → education → reconciliation → territorial return → political unity → messianic kingdom. The articles converge on the claim that the first three stages are already underway; the fourth and fifth are imminent and participatory. The prophetic urgency is framed as a present-tense mandate rather than a distant eschatology.