This week we read another double portion, Acharei Mot and Kedoshim. The latter, literally meaning “holies”, instructs us on the key mitzvot that make us especially holy. Of course, while all of the Torah’s mitzvot serve to make us holier, the ones in Kedoshim particularly have special merits. The list starts with revering one’s parents and observing the Sabbath (Leviticus 19:3). It peaks with the famous mitzvot of judging others favourably (v. 15), not gossiping (v. 16) nor bearing a grudge (v. 18), and loving your fellow as yourself. Other big mitzvot include not wearing shaatnez (v. 19, a mixture of wool and linen), and not getting tattooed (v. 28). Finally, there is a list of prohibited sexual relationships, before God says: Continue reading
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
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