LOST TRIBES RETURN: My Brothers the Igbo

During our exile from the Land of Israel we yearned to find our lost brothers, known as the Ten Lost Tribes who were exiled from Samaria in stages 2700 years ago by the Assyrians. Most scholars agree that just like the Bible says, the exiled Israelites were brought east to today’s Pashtun territory straddling the Durand line of Afghanistand and Pakistan.

The following verse in Kings describes the area.

2 Kings 17:6: “In the ninth year of Hoshea, the king of Assyria captured Samaria and deported the Israelites to Assyria. He settled them in Halah, in Gozan on the Habor River and in the towns of the Medes.”

According to Nadav Sofy an activist for reuniting the Bani Yisrael of the Pashtun with the rest of Israel, “The area of the Pashtun is the only area in the world that shares these descriptions.”  While it is true that the area of the Pashtun as well as even areas of Kurdistan and north in the Caucus seems to mirror the above verse, there were three expulsions of Israelites by the Assyrians and probably more.

Nearly two years ago I wrote a post insinuating that the Pashtun had the only accurate claim to the title of Lost Tribes of Israel.  Others with Jewish affinity I have argued come from the Persian period that witnessed thousands across the empire ranging from India to South Sudan join the Jewish people.

While I still believe the Persian period is a great explanation on how Jewish customs are found across this large diverse number of regions, it does not take in consideration west African Jewry.

The Talmud in tractate Sanhedrin page 94a asks where the Lost Tribes were sent to.  The first opinion is Africa and the second opinion is the mountains of Shlug, who most scholars indicate are the Caucus Mountains, directly north of the Kurdistan region in Turkey.

So which opinion is right?  I believe it is entirely possible like in other “disagreements” in the Talmud that both opinions may be right.  Remember, the Assyrians exiled the northern Israelites in stages and it is also clear their empire stretched across a vast area from Africa to what is today is Persia.  Interestingly enough it roughly mimics the Persian Empire that rose 250 years later.  It is entirely possible that the Assyrians split the Tribes up and sent them to the Caucuses, Afghanistan and yes Africa.

 

Where in Africa?

Let’s assume the most likely place for the initial expulsion was south or even southwest of Egypt, which was known as Cush or today’s southern Sudan.  From there the tribes would have spread out some moving as has been proven into the Gondor region of northern Ethiopia and the others would have travelled slowly.  In time they moved west and eventually reached what is today known as eastern Nigeria or by the Igbos as Igboland or Biara.


The Igbo are a decentralized group of clans that have a tradition that they migrated from a northern area and are of the tribes of  Ephraim, Naphtali, Menasseh, Levi, Zebulun and Gad.  The British recorded how the Igbo kept circumcision, stayed away from impure meat, practiced biblical purity laws and much more. Their oral traditions are called Omenana, “what to do in the Land.”

Of course, many of the Igbo traditions and oral memory was decimated during the Atlantic slave trade, which the Igbo became an outsized portion of due to their stubborness in the face of their colonial masters. With their conversion to Christianity, many Igbo began to gravitate to Saturday as being the true Sabbath after insisting that was the tradition of their forefathers.

With activists like Daniel Lis, Remy Ilona, and more, the Igbo are quickly finding the ancient origins of their traditions seem to lie in the Bible itself.

With an increased interest by many in Israel to find out lost brothers across the world, the Igbo are literally screaming for recognition. Change is hard. Acceptance of the other is perhaps the greatest test to our need for unity.  We find ourselves in the End of Days where we are to witness the reconnection and merger of the staffs of Judah and Efraim.  We, the descendents of Judah have always expected the Tribes to be in one location and would appear like us, but that was an expectation born out of a faulty notion of our global tribal unit and own experiences.  The fact is the Tribes are scattered throughout the world and it is time we accept their yearning to return and act as the facilitator for their homecoming.

The Igbo, like our brothers in Afghanistan are a test for our stubborness to see reality and past the color barrier we have sponged up from our travels in Europe.  Redemption is as much about our own inner tranformation as it is about bringing home the exiles of our people. In this regard, our ability to see passed our brothers’ skin color as well as our work at bringing them home is also apart of our own inner transformation. This transformation will ultimately lead to a reconfigured Israel that is the ultimate revelation of the Creator’s kingship in the world.

 

 

Giving Gratitude and Drawing Close to the Creator

VAYIKRA opens with an explanation of the various korbanot. And like many other Hebrew words and ideas, the concept of a korban loses its true meaning and essence when translated into the English language. While some might mistakenly translate the term korban as “sacrifice” the word actually comes from the Hebrew root karov (near), indicating that a more literal translation into English might be “that which brings near.” Korbanot brought to the Mishkan (and later to the Temple in Jerusalem) essentially serve the purpose of enhancing a person’s overall closeness to the Divine.

VAYIKRA’s fourth aliyah specifically features the korban shlamim, which Sforno explains as korbanot voluntarily brought when one feels personally motivated to express gratitude to HaShem. This korban, brought from a sense of love and appreciation, is an expression of recognition for the Kadosh Barukh Hu’s constant generosity and eternal connection to the Children of Israel.

According to Rashi, the name shlamim is derived from the word Shalom, because the shlamim has the ability to increase peace in our world. Living in a generation without a Mishkan or Temple makes it difficult to understand how bringing korbanot – a seemingly primitive act by Western standards – could have any meaningful impact on the universe. When judged by the wrong yardstick, mitzvot like the ritual slaughter of animals can appear insignificant or even barbaric. But while Western thought measures things according to the present reality as perceived through our limited senses, Israel’s Torah views life according to the standard of our reality’s deeper inner workings, as well as where we understand the world to be heading. Only by viewing reality through a pure Hebrew lens can one attain the necessary vision to appreciate how each korban serves to release Divine energies that flow into this world and uplift Creation to a higher plane of existence.




Torah concepts of mitzvot, especially those pertaining to the Temple in Jerusalem, come from a higher dimension of reality that our world is meant to exist on and will certainly reach as history progresses towards a more advanced state. The individual stages that bring about this higher goal can only be perceived when one achieves a broader view of the amazing reality mankind is currently approaching. In order for a person to appreciate the significance of an individual piece of any given puzzle, he must first have an idea of what the entire picture should look like. Only then can he realize the necessity and value of each piece – each phase of the process leading up to the complete picture.

Each korban brought to the Temple in Zion has a ripple effect that adds incredible blessing to the world – curing diseases, alleviating suffering and influencing random acts of kindness across the globe. Jerusalem’s chain reaction of Divine goodness demonstrates how all of existence is connected at the source.

Korban Aharon supports Rashi’s understanding of the shlamim by explaining that the peace expressed through its name is the harmony between the heavenly world of the spirit and the earthly material world. Bringing a korban shlamim to the Temple works to unite the spiritual and material facets of existence. Israel is meant to serve as a national bridge between the holy and seemingly mundane spheres of life. The Jewish people is tasked with revealing kedusha in every aspect of this world in order to uplift existence to its highest potential. This Divine mission necessitates Israeli self-determination in Eretz Yisrael, as only by existing as an independent nation in our homeland can we reach and elevate every facet of life to its highest ideal. And only through a Hebrew Kingdom in the Land of Israel can we bring mankind to the awareness of HaShem as the timeless ultimate Reality without end that creates, sustains and empowers all with His love.

The Ramban offers a special explanation for the word shlamim, teaching that it is derived from the Hebrew word shleimut (completeness). He further explains that a person who brings this offering is not motivated by a need to atone for past sin, but rather by a sense of completeness and free-willed desire for universal perfection. He is not apologizing for any wrongdoing but expressing an idealistic drive to elevate the world. His service to HaShem stems from an active Torah that aspires him to revolutionize human civilization and bring history to completion. Instead of living an individual “Judaism” of personal reward and punishment, he is involved with a macro-level Torah of cosmic proportions that harmoniously connects him to all of Creation.

Due to the terrible persecution Israel suffered throughout nearly two thousand years of exile from our soil, many Jews have turned inward and developed a warped sense of our collective national mission. Some have come to genuinely believe that the goal of the Jewish people is to merely serve G-D quietly without distractions or the threat of outside aggression. The very concept of the korban shlamim clearly exposes the error of this perspective. The mission of the Hebrew Nation is to revolutionize the world, bringing it to perfection as determined by the Kadosh Barukh Hu. Israel is to serve as HaShem’s instrument in leading mankind to a lofty state of total blessing and everlasting peace incomprehensible to the leading thinkers of contemporary Western civilization.

Israel is to bring humankind to its highest state of universal perfection. If properly trained, we can learn to perceive the realization of this objective in our own generation through events bringing history closer to its ultimate goal. The redemption process is currently materializing with the rebirth of a sovereign Hebrew state in portions of our homeland, a still yet to be completed ingathering of our exiles and a spiritual revolution reacquainting many Jews with our Torah. After centuries of bitter oppression and exposure to external cultural influences, a decolonization of Jewish identity is taking place. Our generation has been Divinely chosen and blessed with the opportunity to participate in and contribute to the present stages of redemption – to recognize the miraculous developmental process unfolding and to facilitate the building of HaShem’s Divine Kingdom in our world.

The King is the concentrated expression of the collective Israeli soul

Leadership has played – and continues to play – an essential role in the life of the Hebrew Nation. While Israel has at times been blessed with great shepherds who have brought our people to incredible heights, poor leadership has too often resulted in disaster. VAYAQHEL offers a glimpse of improper Jewish leadership, from which we can discern the attributes a true leader should possess.

“The leaders brought the shoham stones and the stones for the settings for the Ephod and the Breastplate; the spice and the oil, for illumination and for the anointment oil and the incense spices.” (SHEMOT 35:27-28)

Rashi cites Rabbi Natan on this verse, noting that the word “leaders” (Nesi’im) is spelled without the two yuds the word would normally include. He explains the defective spelling of their title as an implied rebuke for having not brought their gifts until everything else had already been contributed. Assuming that the general contributions would not be enough, the tribal chiefs waited to see what would be lacking so that they themselves could provide it. Because the national response was so generous, however, there was almost nothing left for the leadership to contribute.

The Talmud states that “G-D cries over three things each day… one of these is a leader who behaves arrogantly towards the public” (Ḥagigah 5b). Rabeinu Baḥyah teaches on this that “For it is the way of leaders to look down upon the rest of the people… and thus leaders brought the stones that rested on Aharon’s heart, in order to atone for the arrogance of their hearts. These leaders had been lowly slaves in Egypt and were now princes of Israel. Upon receiving their high appointment, they immediately began to look down upon their brothers.”

Because Israel’s tribal chiefs were idle in their participation, the Torah spells their title defectively. Had their exhilaration over the Mishkan been equal to that of the masses, they would have immediately joined in the national spirit of generosity. But influential people often view themselves as superior to their public and are unwilling to compromise their status in society. This contemptuous attitude is precisely what leads people in positions of responsibility to harm the national welfare in favor of advancing personal agendas.

The Maharal of Prague teaches in Netivot Olam that a leader who relates to his public with arrogance can easily begin to rule through coercion and brute force. He can become a tyrannical dictator, persecuting any who stand in the way of his ambitions. Throughout history, this type of leadership has resulted in calamity for the Children of Israel. An attitude of false superiority can often cause a person to neglect what is best for his people in favor of personal success or political gains. Such arrogance can even drive a leader to sacrifice innocent lives or portions of his people’s homeland in exchange for the fleeting approval of foreign rulers.

The ideal Torah concept of melekh (generally translated into English as “king”) differs greatly from the monarchs who rule over other peoples. A melekh is the concentrated expression of the collective Israeli soul – Knesset Yisrael– that manifests itself in our world through millions of bodies revealed in space and time as individual Jews. Themelekh does not actually rule over Israel but rather embodies the mission and aspirations of his nation to the extent that he becomes a microcosm of the entire Jewish people and his personal identity is absorbed into Israel’s collective national identity.

On BEREISHIT 36:3, Rashi quotes our Sages as teaching that just like a single person getting married or a gentile naturalizing into Am Yisrael, one who rises to high office has his previous transgressions wiped clean.

The Maharal elaborates in his Gur Aryeh on Rashi’s commentary that “The reason for all three is that they become new human beings… a prince who rises to high office – before he was an individual person and now, so to speak, he ‘is’ his entire people.”

Rashi also understands the verse “And Israel sent emissaries…” (BAMIDBAR 21:21) to teach: “When the melekh (in this case Moshe) sends, it is as if the entire nation sends. That is why when a leader takes power, he is a new person and his previous sins are forgiven.”

Unlike the tribal chiefs, who demonstrated less enthusiasm than their people for the Mishkan, a true leader of Israel leads his nation by displaying even greater passion and fervor in serving HaShem. This is clearly exhibited in the behavior of David.

“David danced with all [his] strength before HaShem; David was girded in a linen tunic. David and the entire House of Israel brought up the Ark of HaShem with loud, joyous sound, and the sound of the shofar.” (SHMUEL II 6:14-15)

David remains the paradigm of the ideal melekh, setting the ultimate standard for all future Jewish leadership.

“His [the melekh’s] heart is the heart of the entire congregation of Israel.” (Hilkhot Melakhim 3:6)

Like the heart, which is one of the smallest organs of a body yet provides for that body’s entire energy and life force, a melekh generates and directs the character and vitality of the entire Hebrew Nation. In this vein, the Midrashstates that “The leader of the generation [represents] the entire generation.” (Bamidbar Rabbah 19:28)

To assist our leaders in properly fulfilling their roles, the Torah offers statutes to promote an attitude of responsibility, such as the commandment for a melekh to write for himself two copies of the Torah.

“It shall be that when he sits on the throne of his kingdom, he shall write for himself two copies of this Torah in a book, from before the Kohanim, the Levi’im. It shall be with him, and he shall read from it all the days of his life, so that he will learn to fear HaShem, his G-D, to observe all the words of this Torah and these decrees, to perform them, so that his heart not become haughty over his brethren and not turn from the commandment right or left, so that he will prolong years over his kingdom, he and his sons amid Israel.” (DEVARIM 17:18-20)

melekh is commanded to write and read his own Torah in order to prevent his position of leadership from creating within him a feeling of arrogance toward his brothers. By delving into the deeper secrets of Torah, amelekh can gain a higher awareness that although we may each play unique roles in Israel’s national life, we are all in fact parts of a greater whole and no man can truly reign supreme over others. Even learning the Torah on a surface level enables a leader to understand the past failures of his people in order that he personally strive to correct these shortcomings and lead the Nation of Israel in fulfilling our historic destiny.

Genuine Hebrew leadership is the higher calling to unite and inspire Israel towards reaching our full potential as the nation that manifests HaShem’s Ideal in all spheres of life. This national mission is the essence of what a king must fully absorb into himself so that he may place Israel’s honor and wellbeing before his own. Such leadership is vital for Israel to succeed in bringing about history’s ultimate goal – that the Divine Ideal be seen, felt and perceived in everything that exists so that all may understand themselves as active participants in the greater story of mankind. It is the deterministic blueprint of human development that all peoples unify behind Jerusalem’s leadership in ushering in a world of total goodness and perfection – a world where each people fully expresses itself as an essential organ of a greater body with Israel serving as the heart.

[Watch] YEHUDA GLICK: “We are witnessing Biblical Prophecy being fulfilled!”

I had the opportunity today to sit with MK Rabbi Yehuda Glick in the Knesset for a discussion on his views of Redemption, Peace, and Jerusalem.  Glick is perhaps the most recognized leader of the movement to allow freedom of worship on the Temple Mount.  He is both determined and completely optimistic regarding Israel and global peace.

Although a resident of Otniel in the Southern Hebron Hills, he is a peace advocate that supports a One State Solution that will give the Palestinian Arabs full human rights. His initiative Jerusalem of Peace, makes Jerusalem the key to world peace.

Rabbi Glick is a force who sees his unplanned Knesset entry as a a sign from G-D to help bring global redemption through freedom of worship on the Temple Mount and the promotion of the indigenous rights of the Jewish people in their historic homeland of Israel

WATCH BELOW

Yehuda Glick Live in the Knesset: Jerusalem, Redemption, and Peace

Sitting with Yehudah Glick in the The Knesset – הכנסת #Knesst discussing the future of #Israel and #Jerusalem and his project www.jerusalemofpeace.com

Posted by Israel Rising on Tuesday, March 6, 2018

 

A Pence for My Thoughts: A Hint About the Face of G-d at the End of Days

So Michael Pence has in his name Peni’el, Pen from Pence and Keil from Micha’el, the mighty prince of Israel who informed Avraham and Sarah at this time, next year, you will have a son, a son who will be circumcised on the 8th day. So Ya’akov received the name Yisrael at Alot HaShachar after the all night wrestling match with SamKel (the angel of Edom). There are 72 minutes between Alot HaShachar and sunrise, 70 years of birthpangs + 2 years of Chezkat Mashiach while Mashiach proves himself. So how do we know that we are entering those final two years before sunrise? From the following in Bereishit 32:

כה וַיִּוָּתֵר יַעֲקֹב, לְבַדּוֹ; וַיֵּאָבֵק אִישׁ עִמּוֹ, עַד עֲלוֹת הַשָּׁחַר. 25 And Jacob was left alone; and there wrestled a man with him until the breaking of the day (Alot HaShachar).
כו וַיַּרְא, כִּי לֹא יָכֹל לוֹ, וַיִּגַּע, בְּכַף-יְרֵכוֹ; וַתֵּקַע כַּף-יֶרֶךְ יַעֲקֹב, בְּהֵאָבְקוֹ עִמּוֹ. 26 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was strained (The Holocaust, a very deep wound resulting from a Churban at the end of the dark night just before Alot HaShachar.   Me’am Loez said this sinew corresponds with the negative commandment against Rechilut.  There are 365 sinews in the human body, and there are 365 negative commandments including the mitzvah against Rechilut (talebearing).  In this case the talebearing was the talebearing of  bar Kamtza against Kamtza which destroyed the 2nd Temple.), as he wrestled with him.
כז וַיֹּאמֶר שַׁלְּחֵנִי, כִּי עָלָה הַשָּׁחַר; וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ, כִּי אִם-בֵּרַכְתָּנִי. 27 And he said: ‘Let me go, for the dawn breaketh.’ And he said: ‘I will not let thee go, except thou bless me.’
כח וַיֹּאמֶר אֵלָיו, מַה-שְּׁמֶךָ; וַיֹּאמֶר, יַעֲקֹב. 28 And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’
כט וַיֹּאמֶר, לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ–כִּי, אִם-יִשְׂרָאֵל: כִּי-שָׂרִיתָ עִם-אֱלֹהִים וְעִם-אֲנָשִׁים, וַתּוּכָל. 29 And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’the founding of the State of Israel at Alot HaShachar in 5708
ל וַיִּשְׁאַל יַעֲקֹב, וַיֹּאמֶר הַגִּידָה-נָּא שְׁמֶךָ, וַיֹּאמֶר, לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי; וַיְבָרֶךְ אֹתוֹ, שָׁם. 30 And Jacob asked him, and said: ‘Tell me, I pray thee, thy name.’ And he said: ‘Wherefore is it that thou dost ask after my name?’ And he, (the angel of Edom) blessed him there.
לא וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם, פְּנִיאֵל: כִּי-רָאִיתִי אֱלֹהִים פָּנִים אֶל-פָּנִים, וַתִּנָּצֵל נַפְשִׁי. 31 And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’
לב וַיִּזְרַח-לוֹ הַשֶּׁמֶשׁ, כַּאֲשֶׁר עָבַר אֶת-פְּנוּאֵל; וְהוּא צֹלֵעַ, עַל-יְרֵכוֹ. 32 And the sun rose upon him as he passed over Penu’el, and he limped upon his thigh.(72 minutes after Alot HaShachar which is likely 72 years since 5708).

Now I can hear already the shouting and the screaming.  Michael Pence is a Trinitarian.  He is a Xtian who may or may not believe in the mangod as his god or as G-d’s partner in addition to the Creator of the Universe as G-d Himself.  So I simply point out, that it is the angel of Edom who wrestled with Ya’akov, and it is THAT angel who blesses Ya’akov at Alot HaShachar BEFORE the Truth of G-d’s Oneness has become obvious to Mankind.  That only takes place at Sunrise, 72 minutes later.  And wow, did Mike Pence deliver in his speech before the Knesset.  He issued brachot since Rosh Chodesh Shevat that cannot be taken back.  We have no idea if Donald Trump might “change his mind” about Eretz Yisrael because he thinks that he can put into motion the real estate deal of the century and with his chutzpah, might bring world peace. 

I realize that Donald Trump according to observations of rational people, is emotionally “unreliable” and that he, like the kings of ancient Persia from whom his soul root seems to come, might change his mind on a whim of intense emotion.  On the other hand, he seems to be doing teshuvah, and the man who ran for President is now more grounded in a complementary set of moral principles than the man who was running for POTUS in 5776.  And by the way, in this sphere of making and implementing stable and consistent policies, Pence is very emotionally stable and emotionally reliable.  And for sure, there was never a question in the General election. 

The Suha Arafat hugging Amaleqia whom he ran against in the General election would have been ten thousand times more evil than Trump could have ever hoped to be.  If she, the Hilly in Oholibama, the Hivite snake, had won, we would already hear the roar of international troops intent of making Judea and Samaria and half of Yerushalayim Judenrein in the Jordan Valley sent by UN Sec Council decree, G-d forbid.  So Baruch HaShem, HaShem has been kind, and now that the time to receive Edom’s brachah has arrived, it has arrived in spades.  “And he has recognized us as the same people who received the Torah and settled the land for over 1300 years from 2488 until the destruction of the 2nd Temple in 3830 and the crushing of the bar Kochba Revolt 65 years later in 3895.

They, he and his boss, have recognized our eternal connection to the Holy City where G-d Himself has dwelt in our midst where He Himself has placed His Holy Name.  Even if the former Rav of the British Empire, Yonatan Sacks Shlit”a, wrote half of his speech, Mike Pence sought him out to help him reach a spiritual height in order to dispense a brachah from the mouth of an angel that no change of policy on a whim can possible remove.

If you want to comment on why there is a S sounding ending at the end of V.P. Pence’s last name, by all means let me know.  I have not yet figured that one out.  In light of all this, I would love to link to this beautiful song written and originally performed by Rav Shlomo Carlbach.  It is one of his 600 melodies that he wrote in his lifetime.  During his lifetime, it was not one of his most popular melodies, and it seems to have been given a revival as other artists have sung this song posthumously, including this version by Mordechai ben David.  It is now a mainstay at every Jewish wedding.  Perhaps its latent popularity is because we all know deep down that those 72 years are reaching completion.  I commented on the Youtube page about this video.

Originally Published at Years of Awe