THE TRIBES
by Yair Davidiy
The Tribes: Approbation-1This is a new series taken from our previously published book "The Tribes", along with changes, additions, and modifications. When completed it will be comprised of the 3rd edition of this work
and will be published as such.
Letter of Commendation from Rabbi Abraham Feld to First Edition of "The Tribes"
Maccabee Institute For Emergency Rescue, Educational, and Social Aid
P.O.B. 1438
Jerusalem 91004
Israel
July 4, 1993
Upon reading Mr. Yair Davidiy's book on the dispersion of the lost ten tribes, and contemplating on how most people will receive this as startling new information I was reminded of a law that U.S. President Bush recently endorsed.
On March 20, 1992 the President signed a historic Joint resolution of both Houses of Congress recognizing the Seven Noachide Laws
as the "bedrock of society from the dawn of civilization" and urged America to "return to the moral and ethical values contained in the Seven Noachide Laws" (H.J. Res 104, Public Law 102-14).
This House Joint Resolution Public Law 102-14 is at once recognition of Torah's relevancy and a basis for a common denominator among
all the nations of the world.
In much the same way, Mr. Yair Davidiy's scholarly work stands as testimony to a common heritage and bloodline that so many people share unbeknownst to themselves.
Mr. Davidiy is a first class historian and has produced an astonishing book. He is writing in the spirit of the Gaon Elyahu of Vilna, who sent emissaries looking for the lost tribes.
Indeed the Jerusalem Talmud declares in the days to come the ten tribes will be righteous converts (Sanhedrin, 10).
Thus Mr. Davidiy's masterly documented and profoundly thoughtful work is helping bring the world forward in the dynamic process of Redemption.
We of Mossad Maccabee have only the highest praise and respect for this valuable contribution to understanding our roots and heritage.
Fondest regards and blessings,
Avraham Feld
Director of Volunteers
Supervisor of Crisis Intervention Team.
The Tribes: Approbation - 2
Letter of Commendation from Rabbi Abraham Feld to the Second Edition of "The Tribes"
Maccabee Institute For Emergency Rescue, Educational, and Social Aid
P.O.B. 1438
Jerusalem 91004
Israel
A fellow in a large, fancy car pulls up to a youngster on a bicycle:
"Hey kid, where is Center Street?" -asks the driver.
"Don't know, Sir," says the kid.
"Well, where is Hennicks Road?"
"Don't know, Sir,"
"OK. Where is Hill Side Avenue?"
"Sorry. Don't know that either."
"Well kid, don't you know anything?"
"At least sir, I know I ain't lost!"
We are blessed with another edition of The Tribes by Yair Davidy. where directions are given helping people find their way back home. The Chariot ("Mercavah") vision of the prophet Ezekiel hinted at the awesome renewal of God's presence from a ruined and desecrated Jerusalem. The Talmud (Baba Batra 14b) points out how towards the end of the Book of Ezekiel the Prophet closes with words of profound comfort. His message teaches the exiles, who felt they were dry bones with no part in the future of Israel, that indeed they would share in the glorious future. The message of comfort includes the reconciliation of the Lost Ten Tribes with Judah, a future Messiah descended from David, and the rebuilding of the Temple. Something very unique about the Book of Ezekiel is that whereas other prophets spoke in sweeping generalities, Ezekiel spoke in very exact terms of height and length in measurements of the Third Temple. This makes for a heightened sense of reality to identify with. It gives us the blueprint or more graphic framework in which to place our hopes for a redeemed world.
When God showed Ezekiel the vision of the future Temple, Ezekiel declared, Master of the Universe, we are now in exile in the Land of our enemies and you instruct me to tell Israel the exact form of your house! There is nothing we can do! Why should we not leave the matter until we come home and then you may tell them? God replied: "Ezekiel, is it right that just because my children are in exile the building should be neglected?" The very study of the building plans of the Temple is considered an especial merit conducive to its eventual construction. Go tell them to sincerely learn the Temple's construction and I will give them abundant reward as if their study was actually the construction of the Temple (Tanchuma, Tzav.14). This Midrash is much in the spirit of Hosea 14;(2)3: "However, you have declared we may substitute the prayer of our lips for the sacrifice of bullocks." When Israel recites the Scriptural verses of the various offerings (be they animal, bird, or agricultural) God says, I will consider their recital as if they had brought the sacrifice and forgive them their offences (Tannis 276, Megilla 31a). The Torah in Leviticus 6;18 writes that, This is the Torah (i.e. teaching) of the sin-offering to clearly show that whoever is studying the teaching concerning the offering is considered as if he/she had actually brought the offering (Menachos 110;a).
The ancient message describing how important and precious it is to study the Temple may perhaps apply in some measure to the study of the future
redemption and whereabouts of the Lost Ten Tribes. Certainly we are comforted by this study. It creates new insights and understandings of numerous Biblical texts, of history, archaeology, and of philosophy. This study definitely deserves our support and encouragement.
When the world will be finally redeemed and the Third Temple built - What will it all have been for? We see very clearly from the words of Ezekiel 11;20, -"That they may walk in my statutes and keep my ordinances and do them and they shall be my people and I will be their God". Ezekiel 37;24: "And David my servant shall be king over them; and they all shall have one
shepherd. They shall also walk in my judgments, and observe my statues,
and do them".
The living commandments of the Torah are the eternal vehicles and cords of love to bind us to God (Deuteronomy 4;5-8, Deut. 10;12-13, Deut. 29;28-29 Psalm 111;7-8, Psalm 119;44 72, 97, 155, 163, 165 Psalm 19;8-9 Zechariah 14;16 Malachi 3;22 1-Kings 8;46-50 Genesis 4;6-7 Isaiah 45;15, 17 1-Kings 15;11 2-Kings 22;2 Genesis 26;5 Deut. 30, Num.12;6-8, Deut.34;10, Isaiah 2;2).
In the works of Yair Davidiy we can see a reflection of Ezekiel. Yair Davidiy with his exact measured analysis of Tribal Identity is reminiscent of the Prophet Ezekiel with his exact detailed vision. In both instances we are inspired and given hope. The vision of Ezekiel is on an inspired Divinely approved level while the other is on a simple analytical plane.
The study of Yair Davidiy may lack an absolute Divine stamp of approval but it is logical and is in accordance with the texts. The Maccabee Insitiute has witnessed Yair Davidiy uniting people and bridging gaps. As Ezekiel did. Yair Daviduy through his writings and lectures has inspired many
people to renew themselves. This too is reminiscent of the vision of Ezekiel and the revival of the dry bones. This message of Ezekiel ch.37 precedes the re-union of "the rod of Judah, and the children of Israel his
companions" with the rod "For Joseph, the rod of Ephraim, and all the house of Israel his companions" (Ezekiel 37; 16).
One of the purposes of the dispersion of the Ten tribes of Israel was to bring about a social and ethical improvement and enrichment of the nations.
They were to repair the social fabric of the societies they found themselves in. The organization Brit-Am of Yair Davidiy through its link with the Maccabee Institute is involved with social and moral concerns as
well. The aim is that charity (Tsedakah) be practiced according to the highest ideals of historic Orthodox Judaism. The Hebrew word "Tsedakah" denotes more than philanthropy. It is more than mankind's humanity to mankind -as noble as that is. "Tsedakah" means justice. Giving is not
merely an act of pity and charity but the correct right thing to do. It is simple justice. This is Judaism in action. Judaism is inherently a way of life with an exclamation mark on just action and righteous living.
The Maccabee Institute is an expression of Brit-Am and Yair Davidiy. Together they are involved in a host of wholesome projects that are dedicated to making the world a better place for you and me. There is, for example, a big brother/big sister program, aid to the physical and
mentally challenged, youth programs -i.e. preventing teenagers from committing suicide, and getting kids off the streets and into school. The JOB (Just One Break) program sets young people up with satisfying worthwhile jobs. In addition we have clothing distribution to needy families and new immigrants.
One aspect of the Maccabee Institute's social welfare and educational outreach is a category by itself. Here we are speaking of activities in redeeming people from emergency captive-like situations, for example complex cases of drug and alcohol addictions, situations of extreme abuse and very dangerous cults.
Some Biblical verses that can be loosely applied to the Maccabee Institute's activities are: "You shall not harden your heart or close your hand" (Deuteronomy 15; 7). "You should not stand idly by the blood of your neighbor" (Leviticus 19; 16). "He shall not rule harshly over him in your
sight" (Leviticus 25; 53). When one evades the above obligations one trespasses Biblical prohibitions. Inactivity in obligatory cases causes nullification of the following injunctions and positive commandments:
"If you forbear to deliver those that are drawn to death and those that are ready to be slain" (Proverbs 24;11).
"You shall love your neighbor as yourself," (Leviticus 19;18).
"Your brother shall live with you. You shall open your hand to him," (Leviticus 25;35-36).
The great rewards for those who give Tsedakah are clearly written in the Bible and Talmud. Rav Abahu, for example, said, If you see a person distributing his money for Tsedakah know that his wealth will increase- as it is written in the Book of Proverbs 4;24: "There are people who scatter and increase."
The Tractate Gittin 72 explains the verse in the Prophet Nahum, 1;12: Thus says the LORD, if they are in full strength and even many, they will be sheared and he will pass, and even though I have afflicted you I will afflict you no more." If a person sees that his livelihood is being constricted he should give charity from it, and all the
more so if it is plentiful. So what is the meaning of the above phrase, "they will be sheared and he will pass"? In the Yeshiva of Rabbi Yishmael it was taught, One who shears off some of his wealth and uses it for charity will soon be delivered from the punishment of Gehinom. It is comparable to two sheep that have to pass through a rushing stream. As soon as one gets shorn of its fleece it is able to cross the stream whereas the unshorn one cannot. The verse in Nahum continues, "And even though I have afflicted you." Mar Zuta explains, Even a poor person who himself survives on charity should give something to charity out of what he has. The verse
continues, "I will afflict you no more." Rav Yosef taught, "He will no longer be afflicted with poverty."
Charity annuls harsh decrees and can rescue a person from death (1-Kings ch.17, Proverbs 10;2 11;4, Shulchan Aruch, Yoreh Deah 247, Rama).
It is understood in the Torah that through tithing one might become very wealthy:
"Honor the LORD with your capital, and with the first fruits of all your increase. So shall your barns be filled with plenty, and your presses shall burst out with new wine" (Proverbs 3;9-10).
"Bring you all the tithes into the storehouse, that there may be food in my
house, and prove me now herewith, says the LORD of Hosts, if I will not open to you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it" (Malachi 3;10).
"And the work of righteousness shall be peace" (Isaiah 32;17). The word translated from the Hebrew as "righteousness" is "Tsedakah", otherwise used to denote "charity." The deed of charity leads to peace. Thus no bad consequences result from giving charity. We continuously ask the Almighty to listen to us, so should we listen to the pleading for charitable
requests. We should also remember that this world undergoes a cyclic pattern and sooner or later the descendants of those who are now rich or well off may well be impoverished. If you have been merciful to others mercy is in turn shown to you and to yours in a way that you would want it to be.
In addition there exists the need for giving tithes and contributions to Brit-Am Israel. The message must be send out everywhere. More research must be done, the results published and brought to the attention of as many people as possible. Other crucially important projects include the establishment of an Israelite Tribal Identity Center. We need to set up a center in Jerusalem. This should provide state-of-the-art audiovisual presentations, lectures, graphical representations, books, pamphlets, and extensive guided tours of Jerusalem as well as of the countryside of
Israel. The Brit-Am Israel endeavor encompasses Talmud Torah (- the study of
the Torah) which is one of the commandments for which there is no
prescribed limit. An aim of the center would be to encourage meetings between ordinary people of Lost Israelite origin with Brit-Am personel alongside advanced research and scholarship on the Tribes and related topics. A think tank of scholars could come up with original insights and
publish their findings.
Brit-Am needs your encouragement, prayers, gifts, and support.
In the words of Dr. Rabbi Abraham Heschel though we are differentiated concerning the law we are united in our being accountable to God. We are objects of God's own concern, precious in his eyes. Our concepts of what ails us may be different but the anxiety is very similar. In time of need we have the same feeling of shame, of sorrow, of sighing, and the same
necessity to obey and do what we must.
All of mankind can find meaning and proximity to God through the Bible: "I call heaven and earth to bear witness that any person, Jew or Gentile, man or woman, freeman or slave, if his deeds are worthy, then Divine Inspiration will descend upon him" (Tana DeBei Eliahu 9). To quote the Sage and Prophet Joel, "I will pour out My spirit on all flesh" (Joel 3:1).
In my approbation to Yair Davidiy's work Lost Israelite Identity I quoted the Midrash emphasizing that he who hopes and trusts in God will be saved.
"Turn ye to the stronghold ye prisoners of hope" (Zechariah 9;12). "For they shall not be ashamed that wait for me" (Isaiah 49;23), where the word translated as "wait" is the Hebrew word (kivah, tikvah) actually meaning "hope." When burnt offerings and peace offerings cannot be offered it is required that we hope. Rabbi Heschel said that the survival of holiness in
the history of the Jews is a verification of the Bible. The Bible is a unifying factor for many of us. Its revelation to Israel continues as a revelation through Israel. The Protestant Pastor, Christian Furchtegott Gellert was asked by Frederik the Great, "Herr Professor, give me proof of the Bible, but briefly for I have little time." Gellert answered, "Your majesty, the Jews."
The existence of the Jews is indeed testimony to the God of Abraham.
Loyalty to the laws and teachings of Moses is a light illuminating those who practice them and those who are aware of them. So too is the revelation of the Identity of the Lost Ten Tribes a witness to the presence of God in the world. Many of us enjoy a shared commitment to the Hebrew Bible, to
commandments, justice, mercy, contrition, sensitivity to the sanctity of life, recognition of the involvement of God in history, prayer, and whatever else we can gain through Torah knowledge.
There are times when we all stand together and see our faces in the mirror,
the anguish of humanity and its helplessness, the perplexity of the
individual and the need for Divine Guidance. We are called to praise God and to do what is required of us. We all have a task in this life and fulfilling this task is a commandment. Knowing our Tribal Identity can help us realize our individual and national tasks. "I am a companion of all who fear you, who keep your precepts" (Psalms 119;63). We rejoice wherever His
name is praised, His presence sensed, His commandment done.
We are happy to welcome this second edition of The Tribes by Yair Davidy.
The scholarship, insights, and keen analysis of history and destiny should
lead to further study and investigation. This work has opened before us the doors of knowledge and it is up to us to walk through those portals.
May we soon see the realization of the following esoteric and beautiful passage from our Oral Tradition: -
"Behold thou art fair, my love, yea pleasant, also our bed is green" (Song of Solomon 1;16).
"Israel says: Behold thou art fair, my love - When you will take retribution from the worshippers of idols. Yea pleasant - when you pay the reward of those who fear you. Also our bed.: These are the "Ten Tribes."
[In Hebrew bed is "eres" while ten is "eser" and uses the same letters, and
"our bed" (erseynu) sounds like "our ten" (esereynu).] They are those who were exiled beyond the Sambation River. The exiles of Judah and Benyamin [i.e. the present-day "Jews"] are destined to go unto them and bring them back in order to merit with them the Messianic Era and life in the World-To-Come. This is as it says, "In those days the house of Judah shall go unto the house of Israel and they shall come together out of the land of the north unto the land that I have given for an inheritance unto your fathers" (Jeremiah 3;18). - Yalkut Shimeoni, Song of Solomon 905.
| Chapter One: Footnotes © In Aramaic, Persian, and other northern dialects at that time the Hebrew "d"-sound was often changed for "s", thus "Menasseh" becomes "Manda". An analysis of the term "Umman Manda" shows that it was first applied to "Semitic" nomads from the geographical area of the Israelite Tribe of Menasseh in the eastern region of Ancient Israel adjoining the Euphrates River, see Michael C. Astour, 1976. "Ezekiel's Prophecy of Gog and the Cuthean Legend of Nathan-Sin." Journal of Biblical Literature (JBL), vol. 95/4 (1976), 567-99. The Assyrians called the Cimmerians and Scythians "Manda". After the Cimmerians had left the area the Later Babylonians applied the term to the Medes ì Pliny N.H.5;16, Avi-Yonah quotes Eusebius and G. Syncellus to the effect that the Scythian presence in the Land of Israel was co-eval with the reign of Josiah ben Amon, king of Judah. According to Georgius Syncellus (Chron. 1:405) the origin of the name Scythopolis for BETH-SHEAN (also known to Josephus, Ant. xii. 85 sect 34., Eusehius OS 237:5, and others) was the presence in that city of a body of Scythians from the time of Psammetichus I 664-610 BC see AVI YONAH, M. "The Beth Shean Valley" (Hebrew) 1962 in "The 17th Archaeological Convention. I.E.S." ô Rabbi S. Goren, "Torat HaShabbat. VeHamoed" quotes Nachmanides (Ramban) on Ketuboth 25a. See also similar remarks by Nachmanides in "The Book of Redemption", concerning the Census of Ezra and the fact that no members of the Lost Ten Tribes are recalled therein. Y Irma Haynman. "The Syncretic Creed of Hellenized Jews From Tanais (Northern Black Sea Region). "Proceedings of the Eleventh World Congress of Jewish Studies; Division B: The History of the Jewish People; Volume 1, Second Temple Period To Modern Times. Jerusalem 1994, World Union of Jewish Studies. Haynman shows that the Royal Scythians and Parthians revered a figure named Aspourgos. The name Aspourgos she says derives from the same root as the name Joseph and later Aspourgos was identified with Joseph. Our position has been that from the beginning Joseph and Aspourgos were one and the same. Haynman bases her case mainly on findings from the city of Tanais on the Don River. This city was identified by the historian of Iceland, Snorre Sturlasson, as "Asgard" meaning the ancestral home of the Scandinavian forefathers. Chapter One: References 1. Plutarch on Marius; Diodorus Siculus (32;4-7); Strabo (7), Stephen Byzantius. Homer locates the Cimmerians in Britain as does a Greek poem ascribed to Orpheus (ca.500 BCE). 2. FILMER, W.E. "Our Scythian Ancestors,". an undated yet impressive eight page pamphlet printed in Kent. U K.CAH 3 (Cambridge Ancient History volume 3, "The Assyrian Empire". Edited by Bury, Cook, and Adcock. Cambridge 1954) p.182, CHI ("The Cambridge History of Iran". volume 2. "The Median and Achaemenian Periods" Edited by Ilya Gershevitch. UK 1968)p.97 3. Ivantchik, Askold I. "Les Cimmeriens au Proche-Orient", Switzerland, 1993 W.E. Filmer (ibid), CAH-3 (ibid) p.53 4. CHI (ibid) p.97 5. Herzfeld, Ernest E. from Posthumous Papers edited byG. Walser. "The Persian Empire. Studies in Geography and Ethnography of the Ancient Near East,". Wiesbaden 1968. p.327, Junge p.7, Dandamayeb M.A. "Data of the Babylonian Documents From the Sixth Centuries to the Fifth Centuries B.C. on the Sakas", in J. HARMATTA, editor of "Prolegomena. In the Sources on the History of Pre Islamic Asia," Budapest 1979, p.96. 6. See "Lost Israelite Identity" by Yair Davidy (1996) Appendix One to Section One, p.95 ff., for full details and explanation of the term Amuru. See Ivantchik (ibid). 7. Frye, Richard N. "The Heritage of Persia," U.S.A. 1963.p.95. 8. CHI (ibid) vol.2 p.102. 9. Herodotus 1;103-104. 10. Sulimerski p.305 ff, Yamauchi p.95. 11a. CAH 3 p.293; 2 Chronicles 34;4-7. 11b. Avi Yonah 12. Encyclopedia Judaica, "Josiah". 13. CAH-3 p.145, p.295. 14. Godbey, Allen H., "The Lost Tribes a Myth. Suggestions Towards Rewriting Hebrew History," Durham, U.S.A. 1930.pp.108 109. 15. Altheim, "Alexander und Asien", p.13, Boyce, Mary. "A History of Zoroastrianism" Leiden/Koln 1975. p.195. 16. Horovitz, Josef. "Hebrew Iranian Synchronism,". Bombay 1931.p.12ff. 17. Gnolli Gherardo. "Zoroaster's Time and Homeland. A Study on the Origins of Mazdaism,". Naples, Italy 1980.p.96. 18. Horowitz (ibid) p.12ff. 19a. Encyclopedia Brittanica, 1966, "Assyria and Babylonia". 19b. Encyclopedia Brittanica, 1966, "Assyria and Babylonia". Rawlinson (on Herodotus) vol.4, p.414, Diodorus Siculus 2;24-26.20a. See "Lost israelite Identity" by Yair Davidy, 1996, 84-86. See also ROSTOVTZEFF 2. ROSTOVTZEFF, M. "The Animal Style in South Russia and China," New York 1973. ROSTOVTZEFF 3. ROSTOVTZEFF, M. "Iranians and Greeks in South Russia." Oxford 1922. VAN LOON, Maurits Nanning. "Urartian Art. Its Distinctive Traits in the Light of New Excavations", Istanbul, 1966.Sulimerski20b. Amos Hocham "Sefer Yishayahu" (The Book of Isaiah) vol.1, Jerusalem 1984, pp.7, 10. 21. Neubauer, Adolphe. "La Geographie De Talmud," Paris 1868.Reinach, Adolph. "Noe Sangariou. Etude Sur le Deluge en Phrygie et le Syncretisme Judeo-Phrygien," Paris 1913. 22. Oded, Bustenay. "Mass Deportations and Deportees in the Neo-Assyrian Empire," Weisbaden, Germany, 1979.p.52 ff., Elat, Moshe. "Economic Relations in the Lands of the Bible ca. 1000 539 b.c." (Hebrew), Jerusalem , Israel 1977.p.8 23. Encyclopedia Biblica, "Mesopotamia" 24. Oded (ibid) p.52 ff. 25. Dalley, Stephanie. "Foreign Chariotry and Cavalry in the armies of Tiglathpileser-iii and Sargon-ii", Iraq, vol.xlvii, 1985, UK, p.31 26. Dalley p.31 27. R.D. Barnett "The Siege of Lachish", Israel Exploration Journal [IEJ], vol.8 Jerusalem, Israel, 1958. For more details and discussion of these matters see "Lost Israelite Identity" by Yair Davidy (1996) chapter two. |
Chapter One
THE HISTORICAL BACKGROUND
According to conventional history, the British Isles, Gaul (France and Belgium), and the West European coastline, in ancient times, were settled by peoples of Celtic culture. Prominent elements amongst the Celts included the Galatians (also known as the Galli) in Gaul, the Cymbri in Denmark, and the Cimry and Caledonians in Britain. These groups were ascribed Cimmerian origin by Classical writers1, which is substantiated by archaeological evidence and other sources. The Cimmerians had first appeared on the fringes of the Assyrian Empire in the Middle East shortly after the majority of northern Israelites had been exiled, and all areas of their early appearance were those to which Israelites had been transported. The Cimmerians moved to the west where they merged with and transformed Celtic civilization which they came to dominate.
In the period 50 BCE to 450 CE the Cimmerian-Galatian sphere in the west was overrun by a host of newcomers, such as, the Danes, Vandals, Goths, Suebians, Angles, Jutes, and Franks. All of these peoples were akin to each other and also had ancestral links with the Galatian peoples they were conquering.
These nations had advanced via Germany and Scandinavia from further east, from the area of "Scythia" that encompassed Russia, Siberia, and even what is now northern China.Prior to their being in "Scythia" these same peoples had been found on the fringes of the Assyrian Empire, in northern Mesopotamia, the Caucasus and Zagros mountain areas and in eastern Iran. They had previously been
transferred en-masse from the LAND OF ISRAEL. In Israel they had been part of a Twelve Tribed Nation, each tribe being divided into smaller familial groupings and sub-clans. The Assyrian directed relocation of these "Israelites" was accompanied by the partial breaking up and scattering of the Tribal units. Nevertheless, enough of the original organizational patterns were to be maintained in the places of exile to enable the identification of historical groups with Israelite entities and to trace their subsequent movements.
The identifiable Israelite-descended peoples were destined to reach and settle in Western Europe, where too, the same Tribal and Tribal clan equations are possible. What exact percentage of Israelite parentage exists in the relevant nations wherein these groups settled is uncertain but it appears to be substantial. Wherever else parts of the Lost Ten Tribes of Israel may or may not be, the overwhelming majority migrated to the above mentioned areas, as the following facts show.
<<SEE, I HAVE SET BEFORE THEE THIS DAY LIFE AND GOOD, AND DEATH AND EVIL;
<< IN THAT I COMMAND THEE THIS DAY TO LOVE THE LORD THY GOD, TO WALK IN HIS WAYS, AND TO KEEP HIS COMMANDMENTS AND HIS STATUTES AND HIS JUDGMENTS, THAT THOU MAYEST LIVE AND MULTIPLY: AND THE LORD THY GOD SHALL BLESS THEE IN THE LAND WHITHER THOU GOEST TO POSSESS IT.
<< BUT IF THINE HEART TURN AWAY, SO THAT THOU WILT NOT HEAR, BUT SHALT BE DRAWN AWAY, AND WORSHIP OTHER GODS, AND SERVE THEM;
<< I DENOUNCE UNTO YOU THIS DAY, THAT YE SHALL SURELY PERISH, AND THAT YE SHALL NOT PROLONG YOUR DAYS UPON THE LAND, WHITHER THOU PASSEST OVER JORDAN TO GO TO POSSESS IT.
<< I CALL HEAVEN AND EARTH TO RECORD THIS DAY AGAINST YOU THAT I HAVE SET BEFORE YOU LIFE AND DEATH, BLESSING AND CURSING: THEREFORE CHOOSE LIFE THAT BOTH THOU AND THY SEED MAY LIVE:
<<THAT THOU MAYEST LOVE THE LORD THY GOD, AND THAT THOU MAYEST OBEY HIS VOICE, AND THAT THOU MAYEST CLEAVE UNTO HIM: FOR HE IS THY LIFE, AND THE LENGTH OF THY DAYS: THAT THOU MAYEST DWELL IN THE LAND WHICH THE LORD SWARE UNTO THY FATHERS, TO ABRAHAM, TO ISAAC, AND TO JACOB, TO GIVE THEM.
[Deuteronomy 30:15-20]
THE EXILE
The original Twelve Tribes of Israel had split into two kingdoms. Two tribes comprising "Judah" were in the south, and the ten tribes of "Israel" were in the north. The Ten Northern Tribes were entirely
taken away by the Assyrians to places in northern Mesopotamia, to the Caucasus area and to Eastern Iran.
The Bible says that: "The King of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Hala, and in Habor, and in the cities of the Medes" (2-Kings 17;6).
The Bible also mentions "Hara" (1-Chronicles 5; 26) in Eastern Iran as a place of exile. The Talmud and archaeological findings enable the identification of these places of re-settlement. Shortly after the exile and re-settlement every one of the said places became a center for a group of peoples who then appeared for the first time. They are known to history as the Cimmerians, Scythians, and Guti or Goths. It will be shown that these entities were (at least in part) the Lost Ten Tribes of Israel!
The bulk of the Israelites had been exiled in the period 730-710, or earlier. In about 707 BCE, a people named "Gimirae" were reported from the region of Mannae2. These are the Cimmerians. They were referred to as "Outcasts" by the Assyrians3. They had been subjects of Assyria but had rebelled and broke away. The Prophet Amos (Amos 4;3 as translated into Aramaic by Targum Yehonathan) had previously foretold that the northern tribes would be "cast-out" to the Mountains of Mannae. Apart from their being in Mannae, the Cimmerians were also reported as at first centered in the region of Iberia4. The Cimmerians killed the king of neighboring Urartu (Ararat) and overran his land. They also defeated and killed Sargon, king of Assyria, in 705. Sargon was replaced by Sennacherib (705-681) who beat off the Cimmerians. After this a portion of the Cimmerians invaded the Land of Phrygia in Northern Turkey .
The Cimmerian king was called by the Assyrians "King of the Umman Manda [i.e. Cimmerians], king of the Sakae [Scyths] and Guti [Goths]"5. In the dialects of the area Umman Manda could mean "People [Umman] of Menasseh."© The Cimmerians and Scythians were essentially different branches of the one people: They were called Umman Manda by the Assyrians at that time. Later the Babylonians would apply the term to the Medes who took the place of the Scythians. In one Assyrian document the Cimmerians are referred to as "Amuru" and the Cimmerian king is termed "King of the Amuru". "Amuru" means Amorite but in Assyrian usage the expression meant "Dweller of the Land of Israel" or "Previous Dweller of the Land of Israel and/or Syria"6. In the Assyrian inscription "Syrians" (Achlamu) are explicitly spoken of separately as adversaries of the "Amuru": Since the term in general had come to be applied to either Israelites or Syrians and in this case the Syrians are spoken of separately it therefore follows that by "Amuru" Israelites are intended! That portion of the Cimmerians that invaded Phrygia were soon driven out of Anatolia and crossed the Bosporus into Europe. Jerome (on Zecharia 10; 11), the translator of the Bible into Latin, had heard from Jewish sages the tradition that Israelites, exiled by the Assyrians, reached the Bosporus where Turkey joins Europe and from there headed north, i.e. into Europe. These Cimmerians, traveling via the Balkans and Danube valley, eventually reached Gaul, the British Isles, and Scandinavia. They became the major factor in "Celtic" Civilization.
Meanwhile, the rest of the Cimmerians who had not been driven into Phrygia but had remained on the fringes of the Assyrian Empire managed to recuperate. By the end of Sennacherib's reign they had gained control of Mannae. They posed a serious challenge to Sennacherib's successor, Essarhaddon (681-669 BCE).
At first Essarhaddon beat the Cimmerians, some of whom joined his forces7. In about 676 a new element, known as "Ishkuza"8 emerged from the Cimmerian ranks. These are identified with the Scythians whom the Persians and Babylonians referred to as the "Saka": The terms "Ishkuza" and "Saka" are both forms for the name "Isaac". Abraham the patriarch had been promised: "In Isaac will your seed be called" (Genesis 21;12). After their first appearance, the Scythians and Cimmerians are recognizable as distinct entities though, in effect, both bodies were combinations of Scythians proper, of Goths, and of Cimmerians in varying proportions.
In 673 King Esarhaddon of Assyria slew the Scythian king who was then replaced by Bartatua. Bartatua became the Scythian ruler and entered into alliance with the Assyrians. He married the daughter of Esarhaddon. The Assyrian Empire at that stage was troubled by rebellious Medes, Mannaens, Cimmerians, and others. From being allies of the Assyrians the Scythians progressed to hold the Assyrians in some type of subservience for 28 years9. For a period they took control over much of the Assyrian Empire. According to Herodotos they ruled it. They established a center at Beth Shean in the former land of northern "Israel" ì. Archaeological finds testify to Scythian presence throughout the Israelite region10. They attacked Egypt and raided the Philistine city of Ashkelon. At this stage the Jews of Judah in the south who had not been exiled but had remained on part of their own land centered around Jerusalem were ruled by king Josiah ben Amon (628-609 BCE). During his reign, the Scythians were taking over control from the Assyrians, attacking the Philistines and setting themselves up in Beth-Shean and over portions of the former land of Israel. King Josiah of Judah was also extending his influence into that very same area! King Josiah had made himself independent of Assyria, smashed idols
that represented Assyria's authority11a, and established colonies in northern Israel, at Megiddo, in the north near Beth-Shean, and in Philistia on the coast12. King Josiah also had a presence in Beth-Shean (which was considered the Scythian headquarters) itself! A stone monument with an inscription of King Josiah testifies to his suzerainty over the Beth Shean area.11b
The Scythians, as well as king Josiah, attacked Philistia. The Scythians later also maintained a presence in Philistia13 alongside the Judaean colonies that were there. In other words, the Scythians and Judeans of King Josiah were in the same areas, undertaking the same activities, and must have been working hand in hand14. At this same time, in eastern Iran (in the region of Hara and Bactria), there arose a religious reformer named Zarathustra. The original doctrine of Zarathustra (ZOROASTER) was monotheistic and even Biblical in character15. After Zoroaster's death, his religion was taken over and
altered by the Median tribe of Magi. The original message had been Hebraic but the Magi made it pagan. Zoroaster, according to Iranian tradition had been taught by the prophet Jeremiah or by one of Jeremiah's pupils16. Zoroaster himself had Scythian familial connections17. Some reports identify Zoroaster as an Israelite18. Zoroaster was linked to both the Scythians and to the Hebrews. Zoroaster is an additional indication that the historical Scythians were to a significant degree of Israelite origin.
Eventually, after enduring Scythian subjection and witnessing the partial disintegration of their Empire, the Assyrians attempted to re-assert themselves. At this stage, ca. 616 BCE, the Medes and Babylonians were in open revolt. About two years later, in 614 the Medes began to besiege Nineveh, the Assyrian capital. The Assyrians were supported by part of the Mannaeans and by Egypt. The Scythians of the time were divided. Some Scythians already sided with the enemies of Assyria. The most powerful section of the Scythians however at first seemed more inclined to support Assyria versus her besiegers than to be against her. The Medes, Babylonians, Guti, Gimiri (Cimmerians), and others were combined against Assyria. Scythians from Bactria-Hara and from the city of Ecbatana were called to Assyria's help. [Ecbatana in Media was THEN a Scythian center but later became the capital of Media]19a. When the Scythians arrived at NINEVEH they were somehow persuaded to change sides and to join the besiegers19b. According to a Babylonian inscription, Nineveh was taken and sacked by the allies with the Umman-Manda (meaning in this case, the Scythians) taking the leading role. Shortly afterwards all of the other Assyrian cities received similar treatment. The Assyrian Empire was destroyed.
Meanwhile, an Egyptian army under Pharoah Neco had been marching to the aid of Assyria. King Josiah of Judah attempted to stop the Egyptian progress. The King of Egypt tried to dissuade him: "HE SENT AMBASSADORS TO HIM, SAYING, WHAT HAVE I TO DO WITH THEE, THOU KING OF JUDAH? I COME NOT AGAINST THEE THIS DAY, BUT AGAINST THE HOUSE WHEREWITH I HAVE WAR" [2-Chronicles 35:21]. The expression the Egyptian used to denote the Scythian side to the conflict is "house", i.e. not your house but the other (Scythian) house. This is an unusual choice of expression. There were two Houses of Israelites: the House of Judah and the House of Israel. Pharoah Neco was distinguishing between the two. King Josiah would not heed and was killed fighting Pharoah Neco at Megiddo. The Egyptians continued northward, only to be defeated at Carchamish (2-Chronicles 35; 20-25).King Josiah of Judah had died fighting on the Scythian behalf. After having defeated the Assyrians and the Egyptians, the Scythian leaders were invited by the Medes to a feast. The Medes got the Scythians drunk and then massacred them (Herodotus 1;106). After this the Medes and Babylonians divided the former Assyrian Empire between themselves. The Babylonians conquered Judah and exiled its inhabitants to Babylon. Later, the Medes lost supremacy to their allies, the Persians.. Cyrus the Persian king conquered Babylon and allowed the Judeans to return to their land. As for the Ten Tribes, Medes, Babylonians and Persians were to progressively drive the Israelite-Scythians out of the Middle East area and into the north.
From the north the Scythians were eventually to continue westward into Europe.
PARALLELS BETWEEN SCYTHIANS AND ISRAELITES
Were The Israelites Scythians??
Talmudic sources and connected Commentaries state that King Josiah ben Amon of Judah sent Jeremiah the prophet to bring back the Lost Ten Tribes. They say that SOME FEW OF THEM DID IN FACT RETURN TEMPORARILY (Arakin 33a, Megilla 14b, Rashi on Sanhedrin 94a)! They later again left the land of Israel according to the sources and returned to their places of exileô. This all happened in the time of Jeremiah the Prophet. The religious reformer bearing a Biblical-type message and known as Zoroaster appeared in Scythian areas in the time of Jeremiah.
During the reign of King Josiah of Judah and in the time of Jeremiah the Scythians had settled for a time in the Land of Israel and had made it a center of theirs. King Josiah of Judah died fighting on the side of the Scythians. After Josiah's death the Scythians departed from the Land of Israel.
The Scythians bore Tribal names similar to Israelite ones, they identified their ancestor with JOSEPH of IsraelY. Scythian artwork was of Israelite-Phoenician origin20a.
The events of the Scythian-Assyrian epoch were also echoed in Biblical Prophecy. The prophets largely predicted events that in their fullness will occur in the Messianic era. Nevertheless, they often
presented their account of the future in the description of events happening in their own time or not so long afterwards and thus history may be considered to repeat itself20b. There are a few Biblical passages concerning the fall of Nineveh, the Assyrian capital that may be best understood in light of the Scythian-Judean symbiosis in the reign of King Josiah. The fifth chapter of Micah, for instance, speaks of a ruler coming out of Beth Lehem. King Josiah was a descendant of David, who came from Beth Lehem. "The remnant of his brethren" returning unto the Children of Israelis is spoken of (v 5; 3) and refers to the partial (and temporary -then) re-settlement of Israelite Scythians in the former Land of northern Israel. The important verses, for our consideration, are verses 5; 5-8:
"And this man shall be the peace, when the Assyrian shall come into our land: and he [i.e. Assyria] shall tread in our palaces, then shall we raise against him [i.e. against Assyria] seven shepherds, and eight principal men."
"And they shall waste the land of Assyria with the sword, and the land of Nimrud in the entrances thereof "....
"And the remnant of Jacob shall be in the midst of many people as a dew from the LORD..."
"And the remnant of Jacob shall be among the GENTILES in the midst of many people as a lion among the flocks of sheep..."
Again, the main point of these passages may be applicable only to the Messianic era yet it is also descriptive of our explanation of the Israelite-Scythian equation. The Assyrians, at first, came into the land of Israel and trod it down, including the Royal palaces, as archaeological excavations of Samaria have proven. They then exiled all of the surviving inhabitants. From their places of exile, the Israelite-Scythians made peace with Assyria, then became "Shepherds" i.e. allies and protectors of
Assyria. After that the Scythians graduated to become the effective rulers of the Assyrian Empire, i.e. they became the "eight principal men" or rulers spoken of by the Prophet Micah. Finally the Israelite-Scythians destroyed the Assyrian cities and wasted "the land of Assyria with the sword", just as Micah describes.
Similarly, the Talmud says (Shabbat 147) that the Lost Ten Tribes came to a calamity because of the "Wine of Phrygia"21 and perhaps the reference is to the same drunken feast that caused the Scythian leaders to be killed and to lose control of the Assyrian empire. Other parallels can be drawn between descriptions of the exiled Israelites and the Scythians but for the moment the point has been made. Secular sources repeat about the Scythians what Biblical and Talmudic reports say concerning the Ten Tribes. The Scythians were therefore Israelites or at least Israelites were one of the components of the Scythian Union. The Scythians had been part of the Cimmerians and regarding the Cimmerians we have additional evidence indicating an Israelite origin. The facility with which the Israelite-Scythians evidently took control of the Assyrian Empire is comprehensible once we realize that after their Exile Israelites had quickly become prominent in Assyrian administration and Military Forces.
The Assyrians had employed the exiled Israelites in complete cavalry and chariot units, as archers, specialized individuals, and as general auxiliary manpower22. The first cavalry unites in the Assyrian Army were Israelite or Syrian in origin. Later, a general in Sargon's forces was named "Hilkiyahu" which is a Hebrew name23. Lists have been discovered in Nineveh (one of the Assyrian capitals) of cavalry units from Israelite Samaria and other records of charioteers bearing Israelite names24.
A list has been found containing "the names of many, perhaps most, of the top officials and the equestrian officers in Sargon's army"25. This list mentions 13 equestrian officers from Israelite Samaria. The commander of the known Israelite Samarian unit has the same rank as the twin brother of King Sargon and was considered about the seventh most important man in the kingdom26. The personal bodyguard of Sennacherib was a unit from Lachish27 in Judah of Exiles who were taken away together with the Ten Tribes and were to be counted as part of them. Improvements in fortifications undertaken by the Assyrians may also be attributed to Israelite influence. The same applies to irrigation projects and engineering works undertaken throughout the new territories conquered by Assyria. Israelite influence was everywhere. Israelites had also been settled throughout the Assyrian Empire especially in areas that came to be considered Cimmerian and Scythian centers. The Israelites then disappear and their place is taken by the Scythians who take over the Empire, ally themselves with Judah, and fulfill the role attributed to the Ten Tribes.
The Lost Ten Tribes of Israel were therefore to be found amongst the Cimmerians, Scythians, and Goths. Specific groups from these peoples may be identified with Israelite clans. These will be shown to have settled in Western Europe where many of their descendants are still to be found today.
MOVEMENT OF ROYAL SCYTHS (Scythae Basiloi) TO THE BALKANS THEN TO SOUTHERN
POLAND (Source Of Vistula River) THEN TO SCANDINAVIA VIA JUTLAND