Noach Without A Flood

The Torah Kedumah has Noach without a Mabul, as the inventor of wine. This article argues the same.

The Jewish Calendar

Likewise, these are the "cycle numbers" of the middle path:

8,
10,
29,
35.75,
49,
64,
100,
1000,
35750,
71471.

This is the higher path, the longer path, the more ultimate path. As the middle path, it can help to the right and to the left. To the right, 49 helps the count of Chesed, and because of that, 8*35.75 helps to adjust 16*18, on the left. And, as a compromise between left and right, the age of the Universe is set to be 29^2*2^14 kiloyears.

Together with steps of the Meshichin, the path becomes:

7,8,
10,
12,13,
15,16,
18,19,
27,28,29,
35.75,37
49,
64,
100,
1000,
35750,
71471.

The combined path, until 19, can be completed as:

2,
4,5,
7,8,
10,
12,13,
15,16,
18,19.

This can be read as the 12 normal years of the 19-year cycle. In other words, it represents the Jewish calendar. The current calendar follows if the year 17 of the 19-year cycle in the conventional system, year 5774 is the last instance, is year 1 of the universal cycle.

The Steps Of The Meshichin

To who understands. The cycle lengths of the two Meshichin follow a pattern:

7,
12,13,
15,16,
18,19,
27,28,
37.

This corresponds to "steps" of the Meshichin, as follows:

left,
right, left,
right, left,
left, right,
left, right,
right.

Rightly So

We edited the Torah. It is obvious. Christianity, with its belief in G-d the Father, does not believe that we edited the Torah, as some Jews do not believe that we edited the Torah. But we edited the Torah. The Quran is right. We changed the story of the Akeidah, but we did not substitute Yishmael for Yitzchak, as the Quran has it. We changed the story of the sacrificing, to G-d, of Yitzchak, into the story of his survival, by the grace of Hashem. And by the grace of Hashem, we will survive the onslaught in the name of God.

It is about morality. The western world, and Christianity, has a lesson to learn. The Islam comes to teach that lesson. But we will withstand the onslaught. Because the issue is moral. Yes, the Torah is edited. Rightly so.

(This started as a comment here. As usual, the comment was deemed unacceptable.)

The Square Root Of 2

The square root of 2 is the quintessential irrational number. It can only be approximated, in any numerical system. In the decimal system, it is approximated by 1.41421. Interestingly, it is quite well approximated by 13/19+27/37=1.41394, which is only 0,00027 less than 1.41421. The expression 13/19+27/37 consists of secondary cycle lengths, as explained, 16*18 and 28*15 being the primary cycles, of the two Meshichin.

Rejoice

The Sanhedrin made its first historical decision on 26 Mar Cheshvan 5775, exactly on time. The subject of the decision, the return of the Yovel year, was quite in line with expectations.

As I read the decision, year 5727 is, after the fact, recognized as a Yovel year, and hence this year, 5776, is to be a Yovel year also. This is the year that 507 of Chesed is reached, and the redemption is announced.

When the Yovel was blown all over the land of Israel, more or less simultaneously, at the end of Yom Kippur, it was the sound that wanted to announce the redemption. Rejoice, heaven and earth, rejoice and be glad, especially this Succot!

Why 10 Tishrei

We took בַּחֹדֶשׁ הַזֶּה as a hint to the dates of Pesach and Chag HaMatzot. The dates range from 11 Nissan to 23 Nissan, depending on how Shabbat falls. This is according to J. The same would, mutatio mudandis, apply to Sukkot, which would have dates 11 Tishrei to 23 Tishrei. Later, P (following D) fixed the dates to 15 Tishrei till 23 Tishrei, including an eighth day, and including an Isru Chag, according to P, who wanted to be maximally cognizant of the Shita of J. Yom Kippur is a day of introspection before the period of Sukkot starts, i.e. before 11 Tishrei, according to J. That is, perhaps, why Yom Kippur is 10 Tishrei.

Refugees in Croatia

Refugees In Croatia.

Rosh HaShana, Yom Kippur, and Shabbat

In Vayikra 23 and in Bamidbar 29, the laws of Rosh HaShana and Yom Kippur are given. They only appear in P (and/or R), not in D, J, or E. Moreover, Rosh Chodesh is only given in P, in Shemot 12, with a remembrance appearing in Bamidbar 10:10, also a text of P. But Rosh Chodesh does appear, together with Shabbat, in the prophets before P (e.g., Hoshea 2:13, Yeshayahu 1:13).

Therefore it seems that the law in E did have Rosh Chodesh, but it had to be deleted because, in the same context, Shabbat was mentioned as the day of full moon (see the work of Meek, or its modern-day version), day 15 of the month. That day was cancelled, according to Hoshea 2:13:

וְהִשְׁבַּתִּי, כָּל-מְשׂוֹשָׂהּ, חַגָּהּ, חָדְשָׁהּ וְשַׁבַּתָּהּ--וְכֹל, מוֹעֲדָהּ

It was probably overwritten by RJE, who took a Pasuk from J:

שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת--לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ, וְיִנָּפֵשׁ בֶּן-אֲמָתְךָ, וְהַגֵּר

In fact, RJE seems to have copied a whole section of J into the law book of E (Shemot 23:12-19), presumably to make up for the text that had to be deleted.

We therefore conclude that the date of Rosh HaShana may well have been much older than P, and the same would or could be true for the date of Yom Kippur.

In Holland It Stands At 700 A Day

In Holland, at the moment 700 refugees arrive in a day, 5000 per week.

Chaos In Hungary

Chaos in Hungary.

München: More than 12000 Refugees in One Day

München: more than 12000 refugees per day.

"מיליונים בורחים מסוריה - ואירופה מתגוללת עלינו"

"לא נקבל מדיניות סלקטיבית אנטי־ישראלית. יש לנו זיכרון היסטורי לכך שסימנו יהודים", כך אמר אתמול אמר ראש הממשלה בנימין נתניהו המבקר בלונדון, בתגובה להחלטת הפרלמנט לתמוך בסימון מוצרים ישראליים המיוצרים בהתנחלויות

ההחלטה התקבלה אתמול בפרלמנט ברוב משמעותי של 525 תומכים מול 70 מתנגדים. מדובר בהחלטה המביעה תמיכה בסימון מוצרים מהתנחלויות ברשתות השיווק ברחבי היבשת, וכן בהבחנה בין היחס של האיחוד האירופי לישראל לבין היחס להתנחלויות

נתניהו ציין כי "דיברתי נגד סימון המוצרים עם קמרון ואמרתי לו שהדבר הזה לא מוצדק, הוא פוגע בשלום ולא מקדם אותו... שורש הסכסוך הוא לא ההתנחלויות, אלא הסירוב הפלשתיני להכיר בישראל בגבולות כלשהם". רה"מ המשיך ואמר כי "בשעה שמיליון בני אדם מנודים מבתיהם ונסים על נפשם בסוריה, בעיראק ובצפון אפריקה, האם מה שלקהילה הבינלאומית נותר לעשות זה להתגולל על ישראל?". עוד הוסיף נתניהו כי "צריך להפסיק להתנצל ולהתחיל לתקוף. להאשים את המאשימים את ישראל". לדבריו, "אם נסתכל על ההיסטוריה של האנטישמיות, משפט דרייפוס, פשוט לא עזר שאמרו שדרייפוס הוא פטריוט. עד שיום אחד בא אמיל זולא ואמר 'אני מאשים את המאשימים'. ועכשיו, אני מאשים את המאשימים. תראו מי מאשים אותנו - תומכי דאעש, חמאס וחיזבאללה"

Refugees in Denmark

On the way to the promised land.

Refugees In Greece

Let "my people" in: Refugees in Greece.

The Refugee Crisis

Walking to Austria. The Refugee Crisis

.

Three Groups

Because, see, Am Yisrael is divided into three groups. The first group is Am HaAretz, the majority of the people. The second group are the Talmidei Chachamim, which occupy themselves with the Pshat of Torah, and the third group of people are the ones that attempt to go for the Chochmah of the Truth.

And see, with respect to the first group, it says: כִּי אֱוִיל עַמִּי אוֹתִי לֹא יָדָעוּ, "for My people are stupid, they do not know me (Yeremyahu 4:22)." It describes the majority of the people, who are simply called (in the verse) "My people."

And with respect to the third group, they occupy themselves with the mysteries of the Torah, and it secrets, and are called sons, בָּנִים. As is written in the Tikkunim (Hakdama, p. 4): the Ephrochim are Baalei HaMishnah, the sons are Baalei Kabbalah. And about them, it says: בָּנִים סְכָלִים הֵמָּה וְלֹא נְבוֹנִים, "they are foolish sons, and they are not discerning (Yeremyahu 4:22)," because they occupy themselves with the Chochmah of the Truth, according to what comes up in their short view, and in their weak studies. They do not enter the depth of a matter, to understand it in its truth, similar to what is said about the Am HaAretz.

And with respect to the group of the Chachamei HaPshat, those who despise the Chochmah of the Truth, which is called Ets HaChaim, and eternal life, and occupy themselves with the simple stories, and with the simple meaning only. They say that in the Torah there is nothing but the simple meaning, Chas V'Shalom. About them, it says: חֲכָמִים הֵמָּה לְהָרַע וּלְהֵיטִיב לֹא יָדָעוּ, "they are wise at doing evil, but know not how to do good (Yeremyahu 4:22)," because they hate the Ets HaChaim, HaKadosh Baruch Hu does not help them. And they decide about the simple things of Ets HaDaat Tov v'Ra, and turn it into Ra, evil, declare impure what is pure, make Assur what is Mutar, declare Pasul what is Kosher, their hands produce many failed rulings, in their many sins.

Chaim Vital, Hakdamah to Ets HaChaim (Shaar HaHakdamot), 9-10.

כִּי אֱוִיל עַמִּי אוֹתִי לֹא יָדָעוּ בָּנִים סְכָלִים הֵמָּה וְלֹא נְבוֹנִים הֵמָּה חֲכָמִים הֵמָּה לְהָרַע

Year 5771

The year 5771 was one cycle before the "end". It was 15*27 years after 5366, as well as 15*18 years after 5501.

Year 5771 was also three cycles of 27 years before "end" of the year 5852, 13*27 years after 5501, 351 years, 18*27 years after 5366, 490*18 years after year -2968.

Year 5751 was a pivotal year indeed.

Beyond Judaism

If 63 years are 3.5 periods, then 126 years are a "week", the final week, week 70, the 7*18 years from 5726 until 5852. If so, the count of 18 years started to be counted in the year -2968, 70 weeks, that is 8820 years, before 5882. And the count reaches 500 in year 6032.

The count of 18 years is the count of Moshiach, which pushes mankind forward. This started long before Judaism, and the issue is the spiritual evolution of mankind.

עוד יוסף חי, יוסף עוד חי, חי יוסף עוד, בן דוד חי וקיים

Back To The Future

The count of 27 was kind of noted before. The idea is that 351 years must be counted, 13*27, starting from 5501. Now, 5501 is 5*27 years after 5366, so it can be said that 18*27 years are to be counted, since 5366. The last occurrence was in 5771, 10*27 years after 5501, 15*27 years after 5366. Three cycles of 27 years to go, until 5852.

There is a future beyond 5852. There are 703 years from 5366, 19*37. Note that number 703 is semi-prime, meaning that both 19 and 37 are prime numbers, both represent counts. Year 5773 was 407 years, 11*37, after 5366. Note the (conjugate) numbers starting the current blog and especially in the previous one, which were both started in the year 5773. From 5773, there are eight cycles of 37 years to go, until 6069.

So, from the year 5366, there are 18*27 years to the future, and there are 19*37 years to a further future. There surely is a future beyond 6069 also, but this is far beyond my horizon. Now, there is the count (by Ramchal) of 18*16 years to 5789. This count ends exactly 3.5 cycles of 18 years, 63 years, before 5852. The wise will understand.

Amen

Just as a degraded version of E was incorporated by RJE, into the Torah Kedumah (my version), likewise, degraded versions of D and P will be incorporated into the Torah, the Torah of Moshiach, the Torah of Truth. Here lies the historical task of the Sanhedrin, of the Anshei Amana, the men of Truth, to eliminate every falsehood, and to publicly determine which parts of D and P they will want to keep.

It will happen that instead of "Lo-Ammi" they will be called "Children of the living God" (Hoshea 2:1). Amen.

מִי חָכָם וְיָבֵן אֵלֶּה, נָבוֹן וְיֵדָעֵם
כִּי-יְשָׁרִים דַּרְכֵי יְהוָה, וְצַדִּקִים יֵלְכוּ בָם, וּפֹשְׁעִים, יִכָּשְׁלוּ בָם

Degraded E-version

Here is an outline of the E-version of the story of Avraham that was rightly degraded and suppressed, yet given through Remez, by RJE.

Four wives did Avraham have, Sarah, Hagar, Rivka, and Ketura. Hagar and Ketura, the concubines, gave birth to Ishmael, and to Zimran, Yokshan, Medan, and Midian. Sarah gave birth to Yitzchak. Avraham gave everything he had to Yitzchak. But Yitzchak did not survive the Akeida, leaving behind his wife, Rivka, who was barren. Through Yibum, she became a wife of Avraham. Then, the womb of Rivka was opened and she gave birth to Ya'akov. Finally, she gave birth to Esav. Avraham gave gifts to his sons Ishmael, Zimran, Yokshan, Medan, and Midian, and sent them to the East, and he gave Seir to Esav. To Ya'akov he gave everything that he had previously given to Yitzchak. He sent Yaakov to Lavan, and Ya'akov returned from there to Eretz Yisrael, with his four wives.

Somewhere along the line, probably just before his sending of Ya'akov to Lavan, and his very reason for this sending, G-d spoke to Avraham: "Know with certainty that your offspring shall be aliens in a land not their own, they will serve them, and they will oppress them four hundred years. But also the nation that they shall serve, I shall judge, and afterwards they shall leave with great wealth. As for you - you shall come to your ancestors in peace; you shall be buried in a good old age. And the fourth generation shall return here, for the iniquity of the Amorite shall not yet be full until then."

Ya'akov, then, is a son of Avraham, but is seen as a son of Yitzchak, the first-born son of his widow Rivka. This explains expressions like אֱלֹהֵי אָבִי אֱלֹהֵי אַבְרָהָם וּפַחַד יִצְחָק , "the G-d of my father, the G-d of Avraham and the Awe of Yitzchak" (Bereshit 31:42), and again אֱלֹהֵי אַבְרָהָם וֵאלֹהֵי נָחוֹר, יִשְׁפְּטוּ בֵינֵינוּ--אֱלֹהֵי, אֲבִיהֶם; וַיִּשָּׁבַע יַעֲקֹב, בְּפַחַד אָבִיו יִצְחָק, "Let Avraham's G-d and Nahor's G-d, their father's G-d, judge between us. And Ya'akov swore by the Awe of his father, Yitzchak" (Bereshit 31:53).

The names of the final two sons of Ketura (Bereshit 25:2), יִשְׁבָּק and שׁוּחַ, hold a secret. The first one sounds like Yitzchak, and through substitution of ע becomes יִעבָּק, the letters of Yaakov. The second name, through a similar substitution, becomes שׁוּע, the letters of Esav. Hence, the final two sons of Ketura, are actually Rivka's sons, Ya'akov ben Yitzchak and Esav ben Avraham.

The Falsehood of P

Regarding P, it has been noted already in what sense P is Lo-Ammi. Importantly, P is directly responsible for the second Churban, as detailed below in the secret of Kamtza and Bar-Kamtza, the famous story of Cbazal (Gittin 55b-56a) [my comments in bold between square brackets]:

A man was organizing a Seuda [of "Chaverim"] and wanted to invite the Chaver Kamtza. His servant, however, by mistake brought the non-Chaver, Bar-Kamtza. [The "Chaverim" is code for people that have the Chumrah to always eat ritually pure food in a state of ritual purity. Ritual purity is a complicated concept of P.] When the host realized the mistake, he went to Bar-Kamtza and demanded that he leave [so that he would not spoil the Chumrah of the Chaverim, as Bar-Kamtza, the non-Chaver, was ritually impure, and the food he touched would become impure.]. Embarrassed, Bar-Kamtza offered to pay for his food and his drink in the hope that he could stay, and when that did work, to pay for half the Seuda, and at the end even for the whole Seuda. But the host threw him out. [He had to throw him out because of this Chumrah, shared by all attendants, all "lovers" of P who totally lost the way in the laws of P.]

Bar-Kamtza said, “Since the Rabbis were sitting there and did not stop him from embarrassing me, this shows that they agreed with him. I will go and inform against them to the government.” [The Rabbis totally lost the way, in the laws of P, Lo-Ammi.]

He went and said to the emperor, “The Jews are rebelling against you.” Said the emperor, “How can I know that this is true?” “Send them an offering,” said Bar Kamtza, “and see whether they will offer it on the altar.” So he sent with him a fine calf. While on the way he made a blemish on its upper lip (or as some say, on the white of its eye)—in a place where we count it a blemish but they do not.[The Issur to offer animals with a blemish is a concept of P.]

The rabbis were inclined to offer it in order not to offend the government. Said Rabbi Zechariah ben Avkulas to them: “People will say that blemished animals are offered on the altar.” They then proposed to kill Bar Kamtza so that he should not go and inform against them, but Rabbi Zechariah ben Avkulas said to them, “Is one who makes a blemish on consecrated animals to be put to death?” Rabbi Yochanan thereupon remarked: “Because of the scrupulousness of Rabbi Zechariah ben Avkulas our House has been destroyed, our Temple burnt, and we ourselves exiled from our land.”[He was scrupulous in the laws of P, Lo-Ammi. P is to blame directly for the second Churban, not E, not J, not D.]

הַעַל אֵלֶּה לֹא אֶפְקֹד נְאֻם יְהֹוָה אִם בְּגוֹי אֲשֶׁר כָּזֶה לֹא תִתְנַקֵּם נַפְשִׁי. שַׁמָּה וְשַׁעֲרוּרָה נִהְיְתָה בָּאָרֶץ. הַנְּבִיאִים נִבְּאוּ בַשֶּׁקֶר וְהַכֹּהֲנִים יִרְדּוּ עַל יְדֵיהֶם וְעַמִּי אָהֲבוּ כֵן וּמַה תַּעֲשׂוּ לְאַחֲרִיתָהּ

(Yeremyahu 5:29-31)

The Falsehood of D

Regarding D, let me show that it is false. We have seen the case of Akeidat Yitzchak. Clearly, E learned from the story of Bereshit 20 that Yitzchak was a "Mamzer," and therefore Elohim commanded that he had to die.

Now, RJE inserted the material Bereshit 22:11-16, with the name HaShem, saving Yitzchak from death, as it were. But RJE did not change the text of Bereshit 20, the text that deals with Sarah and Abimelech. In particular, he left Bereshit 20:14-16 (from E), in which sex is traded for money and goods (according to E).

RJE changed only the death verdict, not the analysis of E, that Yitzchak was a Mamzer. If Yitzchak was a Mamzer, and if we accept the Tikkun of J, are not all of Yisrael "Mamzerim?"

How then can Devarim 23:3 state that a Mamzer cannot come in the community of HaShem?

The Shita of E that Yitzchak was a Mamzer is accepted by RJE as legitimate, but in D it becomes unthinkable. Moreover, the law of D is obviously not ethical: the Mamzer's verdict, for a misdeed of one of his forefathers, is virtual exile.

It is not a coincidence that the law of D is in contradiction with RJE. This is a very deep issue, which shows the Divine background of the Torah of RJE. D is confirmed to be Lo-Ruchamah; she has no pity (Devarim 13:9, 19:21, 25:12), for the Mamzer. But Lo-Ruchamah is a spiritual "Mamzer" herself, and is not suitable for the community of HaShem, using language of D. And when the community of HaShem nevertheless accepts this "Mamzer," the proper verdict is exile.

As long as we keep D as Torah, we, all of Yisrael, rightfully have the status of "Mamzerim." We are judged, as it were, according to the Shita of E. Understand it well.

Ephraim has surrounded Me with falsehood. and the House of Israel with deceit. (Hoshea 12:1)

A sad, and bitter, voice

A sad, and bitter, voice arises from heaven. People do not listen to it, do not hear it. It raises its voice, it tries to raise its voice, but it is not heard, in the thundering face of Dinunim and Pa'apuphim, the tiny details of the laws of D and P. But exactly D and P are the problem, and not only its fine little details.

D caused the first Churban. D, and especially P, caused the second Churban. E caused the fall of the Northern kingdom. Only J, the Torah of Beit David, together with a transformed E, remains standing.

עלי אן?

The Pesukim ask a question:

אכתוב-לוֹ--רִבְּוּעַ , תּוֹרָתִי: כְּמוֹ-זָרַע, נֶחְשָׁבוּ

וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם, לְקָחָם עַל-זְרוֹעֹתָיו; וְלֹא יָדְעוּ, כִּי רְפָאתִים

וְעַמִּי תְלוּאִים, לִמְשׁוּבָתִי; וְאֶל-עַלִי, יִקְרָאֻהוּ--יַחַד, לֹא יְרוֹמֵם

אֵיךְ אֶתֶּנְךָ אֶפְרַיִם, אֲמַגֶּנְךָ יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה, אֲשִׂימְךָ כִּצְבֹאיִם

נֶהְפַּךְ עָלַי לִבִּי, יַחַד נִכְמְרוּ נִחוּמָי

"The Highest, where is He?", עַלִי אָׁן? It is the shouting of third Pasuk, a cry in the face of danger, referred to by the fate of the cities of Admah and Tzevoim. They don't know that, by shedding the Klipot of D and P, they can bring the Geula. They don't know that it is HaShem who healed them. The healing is right there, before their eyes, and they do not see it.

The answer then, to the question, is given by simply putting two Vavim in place, as in

אֵיךְ אֶתֶּנְךָ אֶפְרַיִם, ואֲמַגֶּנְךָ יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה, ואֲשִׂימְךָ כִּצְבֹאיִם

leading to the answer עַלִי אוֹן, or, assuming the knowledge of HaShem, as in

אֵיךְ אֶתֶּנְךָ אֶפְרַיִם, וְאֲמַגֶּנְךָ יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה, וְאֲשִׂימְךָ כִּצְבֹאיִם

leading to the name עליון.

שיר עליון

אכתוב-לוֹ--רִבְּוּעַ , תּוֹרָתִי: כְּמוֹ-זָרַע, נֶחְשָׁבוּ

וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם, לְקָחָם עַל-זְרוֹעֹתָיו; וְלֹא יָדְעוּ, כִּי רְפָאתִים

וְעַמִּי תְלוּאִים, לִמְשׁוּבָתִי; וְאֶל-עַלִי, יִקְרָאֻהוּ--יַחַד, לֹא יְרוֹמֵם

אֵיךְ אֶתֶּנְךָ אֶפְרַיִם, וְאֲמַגֶּנְךָ יִשְׂרָאֵל
אֵיךְ אֶתֶּנְךָ כְאַדְמָה, וְאֲשִׂימְךָ כִּצְבֹאיִם

נֶהְפַּךְ עָלַי לִבִּי, יַחַד נִכְמְרוּ נִחוּמָי

I will write him a square, My Torah, and they are counted as seed.
It was Me who reared Ephraim, who took them into his arms, and they did not know that I healed them.
My people waver about their relationship to Me: and they shout at Him, to the Highest; what is the response, would He not raise them up?
How can I give you up, Ephraim, and how can I hand you over, Israel?
How can I give you up like Admah, and how can I make you like Tzevoim?
My heart turned inside me, that is the response, My compassion has been kindled.

Hoshea 8:12, 11:3, 11:7, 11:8.

It Will Be

The final phrase of this week's reading is:

הֲשֹׁפֵט כָּל-הָאָרֶץ, לֹא יַעֲשֶׂה מִשְׁפָּט

a big Chidush about HaShem. This Chidush is the Heter to so radically change the text of Akeidat Yitzchak, of E. We want that HaShem does Tzedek here on Earth, not only in the Heavens, not only like אלֹהִים.

And because we want it, it will be.

Hoshea's Awareness

Hoshea refers three times to J, in 9:10, in 12:13, and in 2:20. He refers three times to E and J together, in 12:4, in 12:5, and in 4:3.

The verse 12:7 contains a hint to E (בֵּאלֹהֶיךָ תָשׁוּב) including the name Elohim, but this is in the context of 12:6, which clearly proclaims the name Hashem,

וַיהוָה, אֱלֹהֵי הַצְּבָאוֹת--יְהוָה, זִכְרוֹ

It seems to be on purpose, 12:6-7 is a hint to וְהָיָה יְהוָה לִי, לֵאלֹהִים, which is from E, but an explicit separate reference to E, and to E alone, does not seem to exist in Hoshea. Especially, what follows in E, וְהָאֶבֶן הַזֹּאת, אֲשֶׁר-שַׂמְתִּי מַצֵּבָה--יִהְיֶה, בֵּית אֱלֹהִים, is only hinted at (perhaps) by Beth-El. An explicit reference to what existed in Beth-El, the Matzevah, is off limits to Hoshea. It can be seen as a sign of Hoshea's awareness, that the time of E, and its Matzevot, which had made the people of Israel misunderstand (11:7), is over (10:1,2 and 3:4), and that E and J must go together.