THE TEN TRIBES WILL RETURN!
The Bible Says So!
Nachmanides (Rabbi Moshe ben Nachman, 1194-1270, born in Spain, died in the Land of Israel)
Below is a SHORTENED VERSION of the translation of the
relevant extract from Nachmanides.
Click HERE to see the full length translation of the original extract from Nachmanides. |
The sources is from "Sefer HaGeulah"
(The Book of Redemption) in Hebrew as prepared for publication by Rabbi Chaim
David Chavel (5762) and published by Mossad HaRav Kook.
This is our own Brit-Am Translation.
An official English Translation also
exists but we have not used it.
Click HERE to see the full-length version of this article.
Nachmanides was one of the greatest
Biblical scholars of all times. He attached importance to the subject of the
Lost Ten Tribes and spoke of them in several places. In the following article
Nachmanides gives us some important insights. There were actually thirteen
tribes of Israel. The people of Israel include two sections, which are the Ten
Tribes of 'Israel' and the two tribes of Judah and Benjamin known collectively
as Judah. Several Exiles occurred to the people of Israel. The Bible prophesied
about each one separately. Nachmanides discusses these prophecies and
distinguishes between them. Just as part of Judah was exiled with the northern
tribes so too did some people from the Ten Tribes remain with Judah. Their
descendants are now to be found amongst the present-day Jews. The overwhelming
majority of the Ten Tribes HOWEVER were exiled by the Assyrians and never
returned though they are destined to do so. The Ten Tribes (said Nachmanides in
ca. 1260 CE) are still in Tserefath (France and its neighborhood) and 'at the
ends of the north', meaning at that time the northern areas of Europe.
The Extract from Nachmanides:
The Two Sticks of Ezekiel 37:
In Ezekiel [chapter thirty-seven] it speaks of future re-union:
[Ezek 37:16] Moreover, thou son of man, take thee one stick, and write upon it,
For Judah, and for the children of Israel his companions: then take another
stick, and write upon it, For Joseph, the stick of Ephraim and for all the house
of Israel his companions:
Here it speaks of a future Redemption for both Judah and Israel. Where it says,
'For Judah, and for the children of Israel his companions' by 'the children of
Israel his companions' it means Benjamin who was attached to Judah. Similarly it
says, 'For Joseph, the stick of Ephraim and for all the house of Israel his
companions.' The section is quite plain. The two kingdoms will unite into one
kingdom under the House of David. The Israelites went into Exile and ever since
then Ephraim and all [the Ten Tribes of northern] Israel have never been in the
Land of Israel. Concerning the future it says, 'And the heathen shall know that
I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them
Behold I will recall a matter that is expressly mentioned many times in
Scripture. It is known that with the Return of the Exiles under Ezra only the
Tribes of Judah and Benjamin returned. These had been exiled to Babylon by
The Sages said in the Midrash Seder
#Of those who came into the Land
in the time of Ezra the whole community together numbered 42,360. The total
whose names are recorded however only numbered 30,360. What happened therefore
to the missing 12,000? These were those from the other Tribes who came up with
Let me clarify the matter for you. You have already noticed that in the
Second Redemption [i.e. the redemption of Ezra, the First Redemption was the
coming out of Egypt]. Only those returned who had been exiled to Babylon by
Nebuchadnezzar. Over these people had the decree of a seventy-year Exile been
made. These are Judah and Benjamin as well as the Cohanim [priests] who dwelt in
Jerusalem and who pertained to the Kingdom of Judah. This was as it was written
concerning the initial split of the Kingdom between the northern ten tribes and
the Kingdom of Judah, 'having Judah and Benjamin on his side' (2-Chronicles
The Kingdom of Israel included the Ten Northern
Tribes. These were exiled by Sancherib [Sancherib in Rabbinical Literature is a
figure taken to represent ALL of the Assyrian monarchs]
It also appears from the simple meaning of the text, that before the exile of
the northern country by Senacherib there were gathered into the cities of Judah
people from the neighboring tribes of Menasseh, Ephraim, and Simeon and these
then dwelt in the heritage of Judah. ...These are they who
returned under Ezra with the Jews from Babylon. They were not expressly
mentioned by their tribes since they were attached to Judah. They all settled in
the cities of Judah. There was no Redemption for the Ten Tribes who remained in
It has been
made quite clear from our study that the only ones who returned from the
Babylonian Exile were they who belonged to the Kingdom of Judah. Those however
who are termed the House of Ephraim, or The House of Israel, meaning the Ten
Tribes are still in Exile in Assyria. These Tribes did not have any participants
in the Second Redemption, as I have noted.
The vision of Obadiah deals with events that were to occur after the exile of
Jerusalem to Babylon.
[Obad 1:11] In the day that thou stoodest on the other
side, in the day that the strangers carried away captive his forces, and
foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast
as one of them.
[Obad 1:18] And the house of Jacob shall be a fire, and the house of Joseph a
flame, and the house of Esau for stubble, and they shall kindle in them, and
devour them; and there shall not be any remaining of the house of Esau; for the
LORD hath spoken it.
There are those who say that this prophecy of Obadiah is referring to King
Hezekiah in the Second Temple period but those who think so are in error. It is
obvious from Scripture that this term, i.e. House of Joseph, applies to the
Kingdom of Israel who are the Ten Tribes. They should be ashamed not to
recognize this fact! The above verse proves it!
When was the House of Joseph like a flame devouring the stubble of Esau?
Not in Biblical times!
The Ten Tribes had already been exiled and they are still in Exile, in the
area of the Canaanites, even unto Zarephath:
'And this first exile of the children of Israel who are [now] from Canaan
unto Zarephath' [Obadiah 1:20].
These places are at the extremes of the north. The verse continues, 'and the
captivity of Jerusalem, which is in Sepharad, shall possess the cities of the
south' [Obadiah 1:20]. Those who were exiled to 'Sepharad' [meaning Spain] were
the Jews of Jerusalem who were taken away by Titus and Vespasian when the Second
Temple was destroyed by the Romans and not before then. The others were the Ten
Tribes who were exiled in the First Exile. These have not returned as has been
Brit-Am Editor's Note:
[Obad 1:19] And they of the south shall possess the mount of Esau; and they of
the plain the Philistines: and they shall possess the fields of Ephraim, and the
fields of Samaria: and Benjamin shall possess Gilead.
[Obad 1:20] And the captivity of this host of the children of Israel shall
possess that of the Canaanites, even unto Zarephath; and the captivity of
Jerusalem, which is in Sepharad, shall possess the cities of the south.
[Obad 1:21] And saviours shall come up on mount Zion to judge the mount of Esau;
and the kingdom shall be the LORD's.
'Zarephath' according to Rabbinical Commentators (Rashi, Iben Ezra, Radak, and
all Medieval authorities) refers to France or more specifically northern France
and probably included present-day Belgium and Holland. Abarbanel said that 'Zarephath'
included both France and 'Island of England' (i.e. Britain). 'The words
translated in the KJ as 'the captivity of this host' in Hebrew ['Galut HaChail']
can also mean 'the first exile' and so was the understanding of Rabbinical
THE LOST TEN TRIBES AND TSEREFAT
End of Brit-Am Editor's Note.
Rabbi Chaim David Chavel who prepared
the Hebrew Original for publication says in an editorial footnote (p. 275):
AND THESE. That is the Exile of the
House of Joseph, these are the Exiles of Tserafat and Canaan, who are in the
north extremities, and were scattered there from the First Exile. They never
returned. Therefore when could this prophecy have been fulfilled? When was the
House of Joseph against the House of Esau who were as straw for them?
When did they [the Ten Tribes] come back and when were these enormous exiled
groups ingathered to inherit the cities of Ephraim and Samaria?
saviours go up on Mount Zion to judge the mount of Esau?
In the time of Ezra
only a few returned as pigeons to their dovecotes.
It says, 'the kingdom shall
be the LORD's [Obadiah 1:21]. At that time everyone will openly acknowledge the
Kingdom of God.
'And the LORD shall be King over all the earth' (Zechariah
This too will happen in the future.
The general principle concerning
these and all similar verses concerning the Redemption of Israel and the fall of
Edom and the like is that it is all for the future.
'The punishment of your
iniquity is finished daughter of Zion; he will no more carry you away into
captivity. He will visit your iniquity, daughter of Edom; he will discover your
sins' (Lamentations 4:22).
This is all for the future.
'He will no more carry
you away into captivity,' is instructing us about the Future Redemption. If it
was otherwise what would be the point of saying to those in exile that they
would no longer be exiled unless it meant that they really are destined to be
redeemed from the exile they are in?
Also, 'he will visit your iniquity,
daughter of Edom; he will discover your sins', must be for the future.
not be speaking of the past for it was they [i.e. the Israelite Jews] who were
beaten by Herod the Edomite in the time of the Second Temple.
It all must
pertain to the future.
It is impossible that this was all conditional, that they
did not deserve it, and that the prophecies were spoken for nothing.
pertinent that at the time of their exile Israel were sinning and transgressing.
Even so, it was prophesied, 'The punishment of your iniquity is finished
daughter of Zion; he will no more carry you away into captivity' (Lamentations
This was not conditional, meaning to say that on condition that they
repented then they would have been redeemed.
This is not the way of Prophecies
to make such limited conditions.
Rather it all pertains to the future.
lived in the Second Temple period. Zechariah said, 'Behold, the day of the LORD
is coming,' and so on in great detail that without any doubt can only be
referring to some future day. So too, these passages were explained in the same way by the
Commentators and by our Holy Sages of blessed memory.
All truth passes through three
stages: First it is ridiculed.|
Second, it is violently opposed.
Third, it is accepted as being self-evident.
Arthur Schopenhauer (1788-1860).
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