Tag Archives: Book of Ezekiel

Palm-Reading in Judaism

At the start of this week’s parasha, Yitro, Moses’ eponymous father-in-law (aka. Jethro) joins the Israelite camp in the Sinai. The Zohar (II, 69b) explains, as per tradition, that Jethro wished to convert to Judaism, along with his entire family. The Zohar then uses this as a segue into a much broader discussion:

Rabbi Itzchak and Rabbi Yose were sitting one day in Tiberias and delving into Torah study. Rabbi Shimon passed by and asked: “What are you studying?” They replied: “We are on that verse from which our master taught us…” [Rabbi Shimon] asked: “And which is it?” They said: “That which is written: ‘This is the book of the generations of man [ze sefer toldot adam], when God created man, He made him in the likeness of God…’” (Genesis 5:1)

This verse in the Torah is used to introduce the genealogy of Adam and Eve. The Zohar explains that God showed Adam all future generations of humans that would descend from him, including all the future great leaders and sages (Jethro being one of them). Now, Adam was only given a vision of these people, meaning he only saw their outward appearance. Yet, from their outward appearance alone he could deduce a great deal about their souls. This is the deeper meaning behind sefer toldot adam, ie. wisdom that can reveal a person’s inner qualities, referring “to the secrets of the physical features of human beings… their hair, forehead, eyes, face, lips, lines on the hands, and ears. Through these seven traits a person can be known.” (Zohar II, 70b) The Zohar here is clearly referring to the ancient practices of physiognomy and chiromancy: understanding a person—and perhaps even telling their future—through their facial features and palm-lines. Continue reading

The Perplexing History of the “Ten Lost Tribes”

This week’s parasha, Vayigash, begins with Judah’s confrontation with Joseph, and the latter’s subsequent revelation of his identity. The Torah tells us that Joseph “kissed all of his brothers and wept over them…” (Genesis 45:15) The Zohar (I, 209b) comments on this verse that Joseph wept because he foresaw the future destruction of the Holy Temples, and the exile of “his brothers, the Ten Tribes.”

The Zohar is referring to the ancient notion that ten of the Twelve Tribes of Israel were lost to history. The Zohar notes how the Torah first says that Joseph wept over Benjamin’s shoulder, and then separately states that he wept over the remaining ten brothers. This is alluding to the tragedy of the Ten Lost Tribes, among which Benjamin is not numbered. The land of Benjamin bordered Judah’s, and Jerusalem was built partly on Judah’s territory and partly on Benjamin’s. When the Northern Kingdom of Israel was destroyed, Benjamin was mostly spared, and is therefore not counted among the Lost Tribes. We see further proof of this in Megillat Esther, where Mordechai is described as being both a Judahite and a Benjaminite.

So, since Judah and Benjamin were spared, we are left with Ten Lost Tribes—supposedly. We know that the Tribe of Levi did not disappear from history either, and to this day the Levites know who they are. Are there, then, nine Lost Tribes? Or should Joseph be split in two, counting Menashe and Ephraim separately, bringing the total back to ten? On that note, Joseph weeping over his ten brothers because he foresaw their destruction is problematic, since Joseph himself is among the Lost Tribes! (Maybe he should not have wept over Judah, who survived and flourished.) The entire concept of Ten Lost Tribes is perplexing. Moreover, it has been used throughout history to support all kinds of audacious, sometimes bizarre, claims. Where did it come from? Continue reading

The Torah’s Greatest Secret, Revealed

As we continue to celebrate the holiday of Chanukah, it is important to remember that Chanukah is not about physical light, but about mystical light. The light of Chanukah is associated with the Or haGanuz, “the concealed light” of Creation. As we learn from Genesis, the primordial divine light shone for 36 hours, which is why we light a total of 36 candles over the course of Chanukah. While we’ve discussed this concept in detail in the past, we have yet to address the big question: what exactly is the Or HaGanuz? What is its nature and true purpose?

The answer to this is possibly the deepest and most concealed secret in all of Judaism. To my knowledge, it has never been publicly discussed or expounded upon. In fact, prior to the last two centuries or so, there was no way for even the most learned scholar to truly understand it. What follows is an attempt to address several ancient mysteries and synthesize one compelling—undoubtedly unconventional—answer. (Proceed with caution, and please read to the end.) Continue reading