Tag Archives: Book of Ezekiel

The Perplexing History of the “Ten Lost Tribes”

In Genesis 45 we read about Judah’s confrontation with Joseph, and the latter’s subsequent revelation of his true 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?

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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 →

Where Was the Garden of Eden?

This week’s parasha, Chayei Sarah, begins with the passing of Sarah, and Abraham’s securing of a burial plot for her. He specifically chooses Me’erat HaMakhpelah, a cave in Hebron, and pays a handsome price for it. Why was this place special and how did Abraham know that this was the right place to lay Sarah? The Zohar (I, 127a) comments that Abraham saw a vision of the Garden of Eden at that spot and, when he entered the cave, found Adam and Eve buried there. The Zohar suggests that this area was once the Garden of Eden!

It would definitely make sense for the Garden of Eden to be in the Holy Land. When Adam and Eve were banished from the Garden, the Torah says they lived east of it (Genesis 3:24). Cain, too, when banished, fled east—and there built the first city (Genesis 4:16-17). Since this city was in Mesopotamia, which is directly east of Israel, the implication is that Eden was in the Holy Land. Israel is called tabur ha’aretz, the “navel of the Earth” (Ezekiel 38:12), and is described in more mystical texts as the very centre of the entire universe, the point of origin of Creation.

Having said that, the Torah also says that Eden was locked up after Adam and Eve’s error, and God placed angels to guard its entrance (Genesis 3:24). What happened between that time and the time that Abraham found it? The only explanation that comes to mind is that Eden was destroyed during the Great Flood. Yet, the Midrash (Beresheet Rabbah 33:6) presents one opinion that the Land of Israel was not affect by the Great Flood! The proof is from Ezekiel 22:24, which says that Israel “was not cleansed, nor rained upon in the day of fury.”

This solves another problem: where did the dove that Noah sent get an olive branch? The Midrash says it got the branch from Israel, which miraculously did not experience the Flood. Some hold that Israel did experience the Flood, just that it did not rain directly upon the Holy Land; water flowed in from surrounding lands. Finally, the Midrash presents an opinion that the dove got the olive branch directly from the Garden of Eden! This suggests Eden was not destroyed by the Flood.

And then there are altogether different opinions regarding the location of Eden. Continue reading →