Torah Faith for the Tribe of Zebulun in the Karaite Tradition
An Assembly of Faith (AOF) of the Advancing Noah Movement
The Testament of Zebulun Concerning Compassion and Mercy.
(From the Pseudepigrapha)
1. The record of Zebulun, which he enjoined his children in the hundred and fourteenth year of his life, thirty-two years after the death of Joseph. And he said to them: Hearken to me sons of Zebulun, attend to the words of your father. I am Zebulun, a good gift to my parents. For when I was born our father was increased very exceedingly, both in flocks and herds, when with the streaked rods he had his portion. I know not, my children, that in all my days I have sinned, save only in thought. Nor do I remember that I have done any iniquity, except the sin of ignorance which I committed against Joseph; for I screened my brethren, not telling to my father what had been done. And I wept sore in secret, for I feared my brethren, because they had all agreed together, that if any one should declare the secret, he should be slain with the sword. But when they wished to kill him, I adjured them much with tears not to be guilty of this iniquity.
2. For Simeon and Gad came against Joseph to kill him. And Joseph fell upon his face, and said unto them, Pity me, my brethren, have compassion upon the bowels of Jacob our father lay not upon me your hands to shed innocent blood, for I have not sinned against you; yea, if I have sinned, with chastening chastise me, but lay not upon me your hand, for the sake of Jacob our father. And as he spoke these words, I pitied him and began to weep, and my heart melted within me, and all the substance of my bowels was loosened within my soul. And Joseph also wept, and I too wept with him; and my heart throbbed fast, and the joints of my body trembled, and I was not able to stand. And when he saw me weeping with him, and them coming against him to slay him, he fled behind me, beseeching them. And Reuben rose and said, My brethren, let us not slay him, but let us cast him into one of these dry pits which our fathers digged and found no water. For for this cause the Lord forbade that water should rise up in them, in order that Joseph might be preserved; and the Lord appointed it so, until they sold him to the Ishmaelites.
3. For in the price of Joseph, my children, I had no share; but Simeon and Gad and six other of our brethren took the price of Joseph, and bought sandals for themselves, their wives, and their children, saying, We will not eat of it, for it is the price of our brother's blood, but will tread it down under foot, because he said that he was king over us, and so let us see what his dreams mean. Therefore is it written in the writing of the law of Enoch, that whosoever will not raise up seed to his brother, his sandal shall be unloosed, and they shall spit into his face. And the brethren of Joseph wished not that their brother should live, and the Lord loosed unto them the sandal of Joseph. For when they came into Egypt they were unloosed by the servants of Joseph before the gate, and so made obeisance to Joseph after the fashion of Pharaoh. And not only did they make obeisance to him, but were spit upon also, falling down before him forthwith, and so they were put to shame before the Egyptians; for after this the Egyptians heard all the evils which we had done to Joseph.
4. After these things they brought forth food; for I through two days and two nights tasted nothing, through pity for Joseph. And Judah ate not with them, but watched the pit; for he feared lest Simeon and Gad should run back and slay him. And when they saw that I also ate not, they set me to watch him until he was sold. And he remained in the pit three days and three nights, and so was sold famishing. And when Reuben heard that while he was away Joseph had been sold, he rent his clothes about him, and mourned, saying, How shall I look in the face of Jacob my father? And he took the money, and ran after the merchants, and found no one; for they had left the main road, and journeyed hastily through rugged byways. And Reuben ate no food on that day, Dan therefore came to him, and said, Weep not, neither grieve for I have found what we can say to our father Jacob. Let us slay a kid of the goats, and dip in it the coat of Joseph; and we will say, Look, if this is the coat of thy son: for they stripped off from Joseph the coat of our father when they were about to sell him, and put upon him an old garment of a slave. Now Simeon had the coat, and would not give it up, wishing to rend it with his sword; for he was angry that Joseph lived, and that he had not slain him. Them we all rose up together against him, and said, If thou give it not up, we will say that thou alone didst this wickedness in Israel; and so he gave it up, and they did even as Dan had said.
5. And now, my children, I bid you to keep the commands of the Lord, and to show mercy upon your neighbour, and to have compassion towards all, not towards men only, but also towards beasts. For for this thing's sake the Lord blessed me; and when all my brethren were sick I escaped without sickness, for the Lord knoweth the purposes of each. Have therefore compassion in your hearts, my children, because even as a man doeth to his neighbour, even so also will the Lord do to him. For the sons of my brethren were sickening, were dying on account of Joseph, because they showed not mercy in their hearts; but my sons were preserved without sickness, as ye know. And when I was in Canaan, by the sea-coast, I caught spoil of fish for Jacob my father; and when many were choked in the sea, I abode unhurt.
6. I was the first who made a boat to sail upon the sea, for the Lord gave me understanding and wisdom therein; and I let down a rudder behind it, and I stretched a sail on an upright mast in the midst; and sailing therein along the shores, I caught fish for the house of my father until we went into Egypt; and through compassion, I gave of my fish to every stranger. And if any man were a stranger, or sick, or aged, I boiled the fish and dressed them well, and offered them to all men as every man had need, bringing them together and having compassion upon them. Wherefore also the Lord granted me to take much fish: for he that imparteth unto his neighbour, receiveth manifold more from the Lord. For five years I caught fish, and gave thereof to every man whom I saw, and brought sufficient for all the house of my father. In the summer I caught fish, and in the winter I kept sheep with my brethren.
7. Now I will declare unto you what I did, I saw a man in distress and nakedness in wintertime, and had compassion upon him, and stole away a garment secretly from my house, and gave it to him who was in distress. Do you therefore, my children, from that which God bestoweth upon you, show compassion and mercy impartially to all men, and give to every man with a good heart. And if ye have not at the time wherewith to give to him that asketh you, have compassion for him in bowels of mercy. I know that my hand found not at the time wherewith to give to him that asked me, and I walked with him weeping for more than seven furlongs, and my bowels yearned towards him unto compassion.
8. Have therefore yourselves also, my children, compassion towards every man with mercy, that the Lord also may have compassion upon you, and have mercy upon you; because also in the last days God sendeth His compassion on the earth, and wheresoever He findeth bowels of mercy, He dwelleth in him. For how much compassion a man hath upon his neighbours, so much also hath the Lord upon him. For when we went down into Egypt, Joseph bore no malice against us, and when he saw me he was filled with compassion. And looking towards him, do ye also, my children, approve yourselves without malice, and love one another; and reckon not each one the evil of his brother, for this breaketh unity, and divideth all kindred, and troubleth the soul: for he who beareth malice hath not bowels of mercy.
9. Mark the waters, that they flow together, and sweep along stones, trees, sand; but if they are divided into many streams, the earth sucketh them up, and they become of no account. So also shall ye be if ye be divided. Divide not yourselves into two heads, for everything which the Lord made hath but one head; He gave two shoulders, hands, feet, but all the members are subject unto the one head. I have learnt by the writing of my fathers, that in the last days ye will depart from the Lord, and be divided in Israel, and ye will follow two kings, and will work every abomination, and every idol will ye worship, and your enemies shall lead you captive, and ye shall dwell among the nations with all infirmities and tribulations and anguish of soul. And after these things ye will remember the Lord, and will repent, and He will lead you back; for He is merciful and full of compassion, not imputing evil to the sons of men, because they are flesh, and the spirits of error deceive them in all their doings, And after these things shall the Lord Himself arise to you, the Light of righteousness, and healing and compassion shall be upon His wings. He shall redeem all captivity of the sons of men from Beliar, and every spirit of error shall be trodden down. And He shall bring back all the nations to zeal for Him, and ye shall see God in the fashion of a man whom the Lord shall choose, Jerusalem is His name. And again with the wickedness of your words will ye provoke Him to anger, and ye shall be cast away, even unto the time of consummation.
10. And now, my children, grieve not that I am dying, nor be troubled in that I am passing away from you. For I shall arise once more in the midst of you, as a ruler in the midst of his sons; and I will rejoice in the midst of my tribe, as many as have kept the law of the Lord, and the commandments of Zebulun their father. But upon the ungodly shall the Lord bring everlasting fire, and will destroy them throughout all generations. I am hastening away unto my rest, as did my fathers; but do ye fear the Lord your God with all your strength all the days of your life. And when he had said these things he fell calmly asleep, and his sons laid him in a coffin; and afterwards they carried him up to Hebron, and buried him with his fathers.
Tribe of Zebulun
From Wikipedia, the free encyclopedia
According to the Hebrew Bible, the Tribe of Zebulun (alternatively rendered as Zabulon, Zabulin, Zabulun, Zebulon; Hebrew: זְבוּלֻן, Modern Zevulun, Tiberian Zəḇûlūn ; "dwelling; habitation; home") was one of the Tribes of Israel.
Following the completion of the conquest of Canaan by the Israelite tribes in the Book of Joshua, Joshua allocated the land among the twelve tribes. The territory Zebulun was allocated was at the southern end of the Galilee, with its eastern border being the Sea of Galilee, the western border being the Mediterranean Sea, the south being bordered by the Tribe of Issachar, and the north by Asher on the western side and Naphtali on the eastern (Joshua 19:10-16).
According to the Torah, the tribe consisted of descendants of Zebulun, the sixth son of Jacob and Leah, from whom it took its name. Some Biblical scholars, however, view this as postdiction, an eponymous metaphor providing an aetiology of the connectedness of the tribe to others in the Israelite confederation. With Leah as a matriarch, Biblical scholars believe the tribe to have been regarded by the text's authors as a part of the original Israelite confederation.
In the ancient Song of Deborah, Zebulun are described as sending to the battle those that handle the sopher shebet. Traditionally this has been interpreted as referring to the "rod of the scribe", an object that in Assyrian monuments was a stylus of wood or metal used to inscribe clay tablets, or to write on papyrus; thus, those who wielded it would have been the associates/assistants of lawgivers. Consequently, in Jewish tradition, the tribe of Zebulun was considered to have a symbiotic relationship with the tribe of Issachar, its neighbour and a tribe that traditionally was seen as having many scholars, whereby Zebulun would financially support Issachar's devotion to study and teaching of the Torah, in exchange for a share of the spiritual reward from such learning; the terms Issachar and Zebulun came to be used by Jews for anyone engaged in such a relationship. More recent scholarship, as expressed for example in translations such as the Revised Standard Version, instead render the description in the Song of Deborah of the people sent to battle by Zebulun as "those who handle the marshal's staff"; in other words, Zebulun had simply sent military officers.
History of the tribe
The Tribe of Zebulun plays an important part in the early history of Israel. At the census of the tribes in the Desert of Sinai during the second year of the Exodus, the tribe of Zebulun numbered 57,400 men fit for war (Numbers 1:31). This army, under the command of Eliab the son of Helon, encamped with Judah and Issachar east of the Tabernacle and with them made up the vanguard of the line of march (Numbers 2:3-9). Among the spies sent by Moses to view the land of Canaan, Gaddiel the son of Sodi represented Zebulun (Numbers 13:10).
At Shittim, in the land of Moab, after 24,000 men were slain for their crime, a second census was taken; Zabulon numbered 60,500 fighting men (Numbers 26:27). Elizaphan the son of Parnach was chosen to represent Zebulun at the division of the Promised Land (Numbers 34:25).
During the rule of Joshua it received no special mention. In the Song of Deborah, the tribe is specially singled out as having "offered their lives to death in the region of Merom," (Judges 5:18); and praised because there came "out of Zebulun they that led the army to fight," as in Hebrew, "they that carry the pen of the writer," i.e., such as recruiting and inspecting officers (Judges 5:14).
The reference is to Barak's campaign against Sisera, the commander of the forces of Jabin, King of Canaan (Judges 4:10). They answered the call of Gideon and joined in battle against Madian (Judges 6:35); and gave to Israel Elon, who judged it ten years (Judges 12:11). Among those that followed David to Hebron to make him king were 50,000 fully armed men of Zebulun with no double heart (I Chronicles 12:33), who brought with them, as sign of their hearty allegiance, bounteous supplies of meat and drink to celebrate the accession of their new ruler (I Chronicles 12:41). When Hezekiah made reparation for the abominations of his father Ahaz, he invited all Israel to keep the Passover in the house of the Lord. Mockery and ridicule met the emissaries of the reformer; yet some were true to the religion of their fathers, and, even from far away Zebulun, went up to Jerusalem, destroyed the idols, and kept the feast of the unleavened bread (II Chronicles 30:10-23).
Division of the land
At the division of the land of Israel between the seven tribes not yet provided for, the lot of Zebulun was third. The tribe's territory started with Sarid (Joshua 19:10), which is supposed to have been Tel Shadud, some five miles southwest of Nazareth. Zebulun's boundaries have not been made out. Of the nineteen proper names that the book of Joshua gives to guide us, only Bethlehem of Galilee (Beit lahm, seven miles northwest of Nazareth) can be identified with certainty, although the archaeological site Tel Hanaton is associated with the city Hanaton listed as the boundary with Asher. The historian Josephus assigns to Zebulun the land near to Carmel and the sea, as far as the Lake of Genesareth. To its northwest lay Asher, to the southeast Issachar. It included a part of the Jezreel Valley, and the great highway from the sea to the lake. Within the territory of Zebulun, Jesus was raised, and did and said much that is narrated in the Gospels, especially in the Synoptics, about his Galilean ministry.
As part of the Kingdom of Israel, the territory of Zebulun was conquered by the Assyrians, and the tribe exiled; the manner of their exile lead to their further history being lost.
Israeli Knesset member Ayoob Kara speculated that the Druze are descended from one of the Lost Tribes of Israel, probably Zevulun. Kara stated that the Druze share many of the same beliefs as Jews, and that he has genetic evidence to prove that the Druze were descended from Jews.
Zebulun - a Poem by Daniel Daly
Zebulun, O Man of God
Your Rabbis dressed in scarlet red
In Karmiel you made your home
Your word compassion, as you've said
Zebulun, a tribe of Jacob
Israel's son, proud and strong
May God above teach your son's
And bless your heart with Torah's song
Zebulun, life forever
Living in the promised land
The blessing's come upon your head
Your destiny is sure and grand
Zebulun, the law of life
Is in your heart, God's greatest pleasure
Stand in Israel, in your faith
God's word to you, your greatest treasure
Jerusalem - a Poem by Daniel Daly
Zebulun spoke of Jerusalem
A man who walks like God supreme
Yet Jerusalem he finds his love
In Karmiel, his loving dream
Jerusalem, Man Messiah
Zebulun, he loves with passion
Always bringing to his mind
Zebulun's word of true compassion
Zebulun, Son of Israel - a Poem by Daniel Daly
Zebulun, a tribe so fair
Has ne'er been seen
In Israel's land
Zebulun, a tribe so wise
Their towns and cities
T'is true they're grand
Zebulun, a tribe so true
God keeps you close
At his right hand
Zebulun, a tribe so bright
Your true compassion
Is in demand
Jacob was angry. 'Come on Zebbie. This Karaite Zebulunism religion has gone on long enough. You're a Jew. A proud son of Israel.'
'David has been winging, hasn't he,' responded Zebulun.
Jacob looked guilty. 'I've got nothing to say,' he responded.
'He's been up Abraham's arse to. Winging all the bloody time. It's Karaite Judaism, he says. Not bloody Karaite Zebulunism. But, nay. King Shmavid can stuff himself. We are happily ensconced in Karmiel now, were 'Temple Zebulun' has been established, and our movement is growing rapidly at the moment. I shan't be persuaded otherwise, father. I shan't be persuaded.'
Jacob looked at his son with a steady gaze. 'Then you are sure about this? In the name of the Lord our God you are sure about this?'
'Father, I am a son of Torah. A tribe of Israel, proud and true. But I am my own man, and we Zebulunites are our own people, and we shall not be submissive to the whims of Judah and his protestations any more. We're established, and WE'RE NOT GOING ANYWHERE!'
Israel come forward and put his hand on Zebulun's head. 'May the fear of my father Isaac, and the God of my grandfather Abraham guide you and teach you. Be a beacon of light to your brothers, and walk with the Lord all your days. Live by your tenacioius truths, and be that light of compassion to the world for all you have always proclaimed. You have my blessing, son of Israel. You have my blessing.'
'Thank you father,' responded Zebulun. And he found special contentment all that week.
Karaite Zebulunism II
The Rabbi, dressed in red, examined the scroll. It was written by Jonathon Naphtali. It read, 'Listen, dickhead. You think you are going to claim all the glory, huh, schmuck? You think Zebulun is the bees fucking knees of Israelite Spirituality. Any fool can copy Levi and make a rabbi, and any fool can copy Judah with your 'King Gabrias' of Karmiel. But Naphtali have greater wisdom. Behold, we shall go forth, kick your arse, and become the glory of humanity. And you can take that to the bank.'
'What's in the letter?' asked the Rabbis wife.
The Karaite Zebulunite replied 'The Naphtalians are getting their act together. Not so pathetic anymore. They are touting on about the book of Tobit I have heard, and are ready to advance their dominion.'
'Well,' she replied. 'What do you have to say about that?'
'Not much. It's harder than they think. They won't extract a blessing from Jacob for aeons. He doesn't encourage that much independence unless the heart really is committed. Zebulun went through hell establishing Karaite Zebulunism, and King Gabrias is insulted by the Kings of Judah regularly.'
'Apparently we have to earn our credibility,' said the Rabbi's wife. 'As if we haven't already.'
'No,' responded the rabbi. 'As if we haven't already.'
Later that afternoon the rabbi penned a response. 'I wish you luck, Jonathon Naphtali. May the tribe of Naphtali prosper and do amazing things. Sincerely your, Rabbi Ginsberg.'
The rabbi was satisfied with his short response, and went off to dinner.
Zebulunism had been advancing for the last number of years with the blessing from Jacob. It had the standard official conversion ceremony of circumcision, as it honoured the Torah tradition, but was somewhat reluctant to allow converts unless they showed a firm commitment to the tribe. This was not Judaism, Zebulun maintained. We do things slightly differently. Rabbi Jonathon Ginsberg appreciated that truth. His unique standing. His original character and spirituality. It would grow, in time, with commitment and prayer. And the Lord was always faithful. But if Naphtali was now following, how soon would the other tribes crave their own independence? How soon indeed, pondered the rabbi, as he turned in and sought a night's rest in slumberland.
Karaite Zebulunism III
Gemma Elena Fink was an attractive young Christian lady. Daughter of Rebecca St James, the Seraphim Angel Meludiel, and Jacob Fink the Cherubim, Gemma was wise, knowledgeable and smart. And she was attracted to Karaite Zebulunism, for she lived in Karmiel in Terraphora, and praised God with all her heart. She was the sole Christian in Karmiel's small baptist community, for the other baptists had left long ago, for they had gathered to Nazareth for the 'Communion of Faith', a citadel of Christian devotion to God for all protestant Christians. But Gemma had stayed behind, and was getting to know Rabbi Jonathon Ginsberg as her spiritual mentor. Like her mother she had a respect for Judaism, and like her father she had a deeper respect. For the Finks were, in origin, a Jewish family, and Gemma felt at home in Karmiel because of it. She followed a personal Pseudo-Christ doctrine, officially, when it came to Jesus' Messiah claims, but she loved the Gospel, and did not deny the baptism she had chosen for herself. It was her own Mikveh into the body of Jesus of Nazareth, and she would never deny that fundamental choice she had made.
'Gemma. If a dog is a dog and a cat is a cat, what is a horse and what is a rat?' asked the Rabbi.
'Animals,' replied Gemma curtly, reading through the 'Karmiel Times' newspaper.
'Wise enough,' said Jonathon, still watching the Karmiel team in the Indoor Cricket Match against Sepphoris.
The Birth Rank and Authority Order of the 12 Karaite Israelite Tribes AOFs of the ANM
Reuben was disqualified from being first be Jacob's judgement in Genesis 49. So, as best I can keep to the ordering of birth, keeping Jacob's judgement in mind, the rank order is, being consistent with a number pattern also, Josepth, lastborn, the lickspittle, would be reminded he was the butt of his brother's jokes. Poor Poor Joseph, what you going to do. But you as a son of Israel have been promised a land of your own. Please remember David Lee Roth's lesson - Do the Best with what you have got - from the video 'Goin Crazy'.
First - 6th son - Zebulun
Second - 1st son - Reuben
Third - 2nd- son - Simeon
Fourth - 3rd son - Levi
Fifth - 4th son - Judah
Sixth- 5th son - Issachar
Seventh - 12th son - Benjamin
Eighth - 7th son - Dan
Ninth - 8th son - Naphtali
Tenth - 9th son - Gad
Eleventh - 10th son - Asher
Twelfth - 11th son - Joseph
THE LEGAL RIGHTS OF A SECOND AND FINAL KARAITE BIBLE
Israel as a people are divided into two legal sections under the judgment of the biblical tradition. Israel and Judah. Technically there is a third, Samaria, however the Samaritan tradition is now established with the Samaritan Torah and traditions. In the prophet Isaiah's judgments of chapter 11, Israel and Judah act together to outwit the Philistines of Gaza. They are United. Israel already has submissions within the Jewish Bible from various figures, but it is primarily a bible of Judaism. Israelism is legally formed from the contributions of the other 10 tribes (remembering that Benjamin sided with Judah in the end and that the first King of Israel, Saul, who David honoured, was from Benjamin), so that the Karaite faith of these initiatives form the ultimate canon of the Israelite Bible. As you can see I have already drawn from the Pseudepigrapha. This is the general traditional material for the Karaite Israelite Bible for the most part. The key knowledge is that the Pseudepigrapha does not function as the literal word of God in its formulation, as we know they are midrashic stories a lot of the time, but this is not problematic. The significance is that the writings are sacred, holy, enduring and decent. They are to be the canon and foundation of the Israelite Karaite Biblical tradition. The Karaisms of the other 10 tribes must draw on this body of knowledge as the foundation of the other bible of Israel, the Pseudepigrapha. This is a work largely complete many years ago. The final bodies of work which are subsidiary to this are the writings of Philo of Alexandria, a subsidiary collection of semi-scriptural authority, Josephus, judged the same way Philo has been, and the Talmudic literature. The Talmudic literature is of very low level scriptural import and can only be judged as Rabbinic Danim judgment, pertaining to specified denominations of Israel, including Orthodox, Conservatism and Reform. This appears to be the finality of the judgment of God on this issue. Noahide works in the Karaite Israel movements developed by myself are legal intertwinings with the Noahide community.