The indigenous population belongs to the Finno-Ugric group. Which peoples belong to the Finno-Ugric group

Formed, according to tradition, the Israeli people.

When first listing the tribes, the Bible calls them by the names of the 12 sons of Jacob (Gen. 49:28), although he had already adopted, according to the sequence of the biblical narrative (but, apparently, not historical chronology), Ephraim and Menashshe and elevated them to the ancestors of two tribes instead of them father Joseph (Gen. 48:5; cf. Ib. 14:4), which increased the number of tribes to 13. Most lists of the tribes of Israel in the Bible tend to give the names of all 13 tribes, but always with the caveat that excludes the tribe of Levi as dedicated to serving the cult. Thus, it is not included in the count of combat-ready men (Num. 1:47), its place in the order of the tribes during transitions on the way to Canaan is not indicated (ibid., 2:33); it does not receive an inheritance in the Promised Land and in Transjordan (ibid., 26:57, 62, etc.). The tribe of Levi, deprived of its land allotment, actually does not count towards the general count, and its separation from the community of tribes to perform only the functions permitted to it restores the original number of 12 tribes of Israel. Precepts concerning the number of tribes without listing them also indicate 12 as their traditional number (Ex. 28:9–12, 21).

In the division of the Israelites into 12 tribes, biblical criticism sees a later genealogical construction designed to explain the common history of the Israeli tribes by their blood connection. According to one point of view, the union of the Israelite tribes already existed during the period of wanderings in Sinai, but the conquest of Canaan was carried out by them separately and in different time. According to another hypothesis, the unification of the tribes arose at the end of the era of the Judges (see the book of Judges of Israel) - the beginning of the era of the monarchy, but the consciousness of national unity, based on ethnic closeness and commonality of history, faith and cult, arose even before the penetration of the Israelites into Canaan. The tradition according to which the 12 tribes of Israel were defined as a people already in the era of the enslavement of the Israelites, newcomers from the Land of Canaan, and their descendants in Egypt, is considered historically unfounded.

The number 12, adopted in the Bible for the tribes of Israel, has a sacred-mythological character in many archaic traditions (especially the Middle East) and belongs to the most common numerical patterns in mythopoetic cultures, often also accepted in the Bible for other tribal genealogies (cf. Gen. 22 :20–24; 25:13–16). Unions of 12 (or 6) tribes are also known among other peoples (in Asia Minor, Italy and Greece) and are called amphictyony in science. They usually formed around a common cult center and had a stable numerical structure. Thus, if one of the tribes left the union or was absorbed by another tribe, the number 12 was maintained either by dividing one of the tribes into two, or by admitting a new tribe into the union. The use of a similar method is noticeable in the Bible. When, for example, the descendants or tribe of Levi are considered as one of the 12 tribes of Israel, the line of Joseph is considered one tribe (Gen. 46:8–25; 49:1–27), but when Levi is not mentioned, the descendants of Joseph are considered as two separate tribes (Num. 26:5–51). To maintain the twelve-member structure, the tribe of Shim'on is listed as a separate tribe even after it was absorbed into the tribe of Jehuda (IbN. 19:1), while the tribe of Menashshe continues to be considered one tribe after its actual split into two separate clans.

A textual analysis of the parts of the Pentateuch related to the formation of the tribes of Israel reveals a contrast between two groups of tribes, whose ancestors were the two wives of Jacob and their maidservants: on the one hand, Reuven, Shim'on, Levi and Jeh uda (the eldest sons of Leah), as well as Joseph and Benjamin (sons of Rachel), and on the other - Issachar and Zebulun (younger sons of Leah), Dan and Naphtali (sons of Bilh and Rachel's handmaids), Gad and Asher (sons of Zilpah, Leah's handmaiden). Texts believed to be older suggest that the tribes descended from the six sons of the first group formed the original core of the group that became known as the tribes of Israel. According to one theory, the division of Jacob's sons into groups according to their seniority and the emphasis on descent from different mothers (Gen. 29:32–30:24; 35:16–18) seems to indicate the later inclusion of some tribes into the community or to their later penetration into Canaan, and, possibly, to the fact that already at an early stage there were differences in the status of the tribes within the community. Perhaps in favor of the hypothesis that the people of Israel originally consisted of a smaller number of tribes, says the Song of Deborah (Judges 5), dating back to the 12th century. BC e., in which only nine tribes of Israel are named, but from which it follows that only six and a half tribes took part in the war against Yabin, king of Hazor, led by Deborah. Most scholars reject the theory, which, citing pagan or mythological elements in the names of sons from maidservants (Gad - deity of happiness; cf. Isa. 65:11; Asher - men's uniform from Asherah; Dan - from the ancient Greek mythological Danai), claims that the tribes that arose from them were in fact of foreign origin.

The tribes were autonomous communities governed according to a traditional patriarchal-tribal structure. They consisted of clans or clans ( mishpahot), divided into families ( Battey Av). At the head of the tribe was a prince ( nasi, rosh matte), at the head of the clan is an elder ( zaken, alluf). From time to time, the heads of tribes and clans were convened, apparently, to administer justice, manage the affairs of the tribes, etc. (Num. 11:16; Exod. 18:21–26; Deut. 1:15–16, etc.). From the Bible's narratives about the anointing of David as king and the refusal of the northern tribes to recognize the rule of Reha'am (II Sam. 2:4; I Ts. 12:1, 16), we can conclude that early stages In the monarchy, the leaders of the tribes and clans elected and eliminated kings. One of the main responsibilities of the heads of tribal associations was to preserve the land plots of individual families within the tribe in accordance with the laws of inheritance, which prohibited, among other things, the marriage of heir daughters to members of another tribe (Num. 27:8–11; 36:7– 9). Along with the tribal ones, intertribal institutions probably existed at the central sanctuaries, but information about them is extremely scarce. During the period of wanderings in the desert, the Israelites were led by tribal princes and elders who helped Moses (Ex. 19:7; Num. 11:16–17; Deut. 27:1, etc.). Meetings of the leaders and elders of the Israelite tribes were convened during the settlement of Canaan, as well as during the era of the Judges (Ibn. 22:30; 24:1; I Sam. 8:4). However, in this era, the consciousness of national-religious unity and inter-tribal ties of the Israelite tribes weakened so much that they could not unite to achieve common military-political goals and even openly fought with each other (Judges 8:1-17; 12:1-6 ). It was only towards the end of the era of the Judges, when the Israelites were under military pressure in the west from the Philistines, and in the east from the peoples beyond Jordan, or when the blatant lawless act of the people of one tribe caused the indignation of all the others (see Benjamin and Gibe'a), they united to conduct joint military or punitive actions (I Sam. 11:7; Judges 19–20). Enmity was also forgotten when a tribe was in danger of extinction (Judges 21:13–23).

The monarchy, opposing the traditional separatist communal-tribal way of life of the tribes, sought to weaken tribal consciousness by introducing the idea of ​​a single kingdom ruled by God's chosen king. David, apparently, was still forced to organize the army and administration, according to the traditional division of the people into 12 tribes (I Chron. 12:27), but his preference for the tribe of Jehuda caused a number of riots in the country. Solomon installed 12 “rulers” over the people (I Ts. 4:7), establishing the boundaries of the territories under their control regardless of the boundaries of the allotments of the tribes of Israel. With the removal of the ten tribes to Assyria (see.

I’m working on the “12 Tribes of Israel” series, and I hope that someone will be interested in this work. For now I am displaying two sheets: “Reuven” and “Shimon”.

Reuven (Reuben) is Jacob's firstborn, but Jacob reproaches his son for having an affair with his concubine.

Jacob, describing the character of Reuven, compares his son to a destructive stream of water raging in the beds of the Holy Land. Like the onslaught of water that sweeps away everything in its path, Reuven is not distinguished by moral self-control. “You have ascended to your father’s bed, you have desecrated my bed, you have ascended.” Genesis 35:22 says that Reuben entered into intimate relationships with Jacob's concubine, Bilha. Reuven violated the honor of his father and therefore lost the right to lead Israel. As a result, his tribe did not occupy any influential position among the people.

The coat of arms of Reuven depicts a mandrake plant. The shape of the root of the plant resembles a person, it helps against infertility. The stone - odem ("red") - helps a pregnant woman bear a child.

The tribe of Reuben (Num. 1:5; Rev. 7:5) was rich in herds and therefore chose to live east of Dead Sea, between Arnon and the tribe of Gad, away from the other tribes (Num. 32:32, 37 et al.; J. Josh. 13-15). The Moabites were their dangerous neighbors. The tribe of Reuben was one of the first to be led into captivity (2 Kings 10:33; 15:29; 1 Chr. 5:26).

The month of Cancer, Tammuz, is dedicated to Reuven.

Shimon (Simeon). Its ancestor is described as an extremely cruel person. Together with his brother Levi, he committed a bloody extermination of the inhabitants of the city of Nablus (Shechem) for insulting his sister Dina by the son of a local prince.

Shimon was the instigator of the sale of Joseph into slavery, which also took place near this city.

Shimon's tribe led a shepherd's lifestyle and gradually mixed with neighboring Jewish tribes, in particular with the Jews and Benjamites. Judith appears as a representative of this tribe in the Bible

Jacob sternly condemns Shimon and Levi's violent tendencies and predicts that their descendants will be "divided in Jacob, scattered in Israel." During their stay in Egypt, the descendants of Shimon (as well as Reuven and Levi) did not indulge in idolatry and did not enter into mixed marriages.

At the same time, Shimon is among those who, on the way to Canaan, began to “commit fornication with the daughters of Moab.”

The emblem on the banner: the city of Nablus on a green background.

In all these cases, the intemperance of a person with strength and power was revealed. Shimon's stone - greenish topaz - helps to restrain rash impulses and curb passions.

Tribes of Israel- tribes of the Jewish people descended from the sons of Patriarch Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun (born by Leah); Benjamin (born Rachel); Gad, Asher (born of Zilpah); Dan, Naphtali (born by Bilhah) and the sons of Joseph (born by Rachel) - Manasseh and Ephraim (see "Enz." VI under the word "Jacob").

The beginning of the tribal separation of Jews is seen in the patriarchal period of their life. Separated from their father, having acquired families and a crowd of servants, many of the sons of Patriarch Jacob behave like heads of independent groups: Simeon and Levi make a military attack on the city of Shechem; Judah has a separate residence, separate flocks, enjoys a kind of supreme court, the right of life and death (Gen. 34 . 38 ).

But the final completion of the tribal structure of the Jewish people can only be attributed to the time of its stay in Egypt. By the time the Jews left Egypt, each of the tribes was an independent group of people, united by their common origin from one or another of the sons of the patriarch Jacob. At the head of the tribe was the head of the tribe, the prince, with the right of independent (within his tribe) administrative and judicial power. The knee was divided into generations descended from the sons or descendants of the ancestor of the tribe. Generations - on surnames descended from the sons or descendants of the ancestor of the generation. Surnames - on separate families. At the head of generations and surnames were the leaders of generations and surnames, elders with the right of administrative and judicial power within the groups they united. The head and representative of a separate family was the father of the family. This unit was considered the last collective unit that had legal significance in the social life of the people. Cases that did not go beyond the interests of the above-mentioned constituent groups of the tribe, as well as those that did not exceed the formal competence of their representatives, were resolved within these groups.

In the case of decisions of matters of general interest, a meeting of representatives of the collective units of the tribe was convened, chaired by the prince of the tribe. It can be assumed that the tribal meeting was of two types - large and small: in the large meeting, if possible, representatives of all groups included in the tribe took part; and in the small - representatives of only the largest groups. Matters of national importance were discussed by representatives of all tribes (in a large or small assembly).

Moses did not change the tribal organization of the Jewish people. The commanders of thousands, hundreds, fifties, and tens, introduced by him, on the advice of Jethro, did not violate the administrative-judicial peculiarity of the tribes, since, chosen by the people of their tribe, they carried out their duties within the boundaries of their own tribes. Those of current affairs which went beyond the interests, power or understanding of the named leaders were presented to the discretion of Moses. Taking part in the life of the people, each of the tribes does not forget its tribal independence: each of the tribes, in the person of its leader, brings exactly the same gifts to the tabernacle (Num. 7 ); each of them has its own special number and occupies its own special place in the camp (Num. 1 . 2); each has its representative among the spies (Num. 13 ); one thousand from each take part in the defeat of the Midianites (Num. 31 , 4-6); in general, each one is careful not to lose anything to the benefit of the other tribe (Num. 36 ; Wed 37 , 1-1).

During the wanderings in the desert, after the Sinai legislation, the camp of the Jewish people had the following distribution: the northern border of the camp was Dan, Asher, Naphtali; eastern Judah, Issachar, Zebulun; southern Reuben, Simeon, Gad; western Ephraim, Manasseh, Benjamin. The tribe of Levi, busy carrying and guarding the furnishings of the tabernacle, was in the center of the camp. Each of the tribes had its own separate banner (Num. 1 -4 ). The banners of the northern part of the tribes, according to legend, were in two colors - red and white, and the banner of Dan bore the image of a man with a branch in his hand, the banner of Asher - the image of the city, the banner of Naphtali - the image of the militia. The banners of the eastern part of the tribes were, according to legend, green; of these, the banner of Judah bore the image of a lion, the banner of Icaxapa - the image of the sun, moon and stars, the banner of Zebulun - the image of a sailing ship. The banners of the southern part of the tribes were, according to legend, red; here the banner of Reuben bore the image of an eagle, the banner of Simeon - the image of a tree standing on the mountain, the banner of Gad - the image of a chamois. The banners of the western part of the tribes were, according to legend, in two colors - green and gold; here the banner of Ephraim had the image of a bull on it; the banner of Manasseh is an image of a unicorn, the banner of Benjamin is an image of a wolf. The banner of the Levites was their “sustainment” - the tabernacle of the Lord.

The national census taken before the march from Sinai (Num. 1 -4) showed that they were fit for war (see table below, column 2).

Census taken at the Jordan River at the end of the desert journey (Num. 25 ) found that they were then fit for war (column 3).

The tribes of Reuben, Gad and part of the tribe of Manasseh received their land allotment during the lifetime of Moses. As those most in need of vast rich pastures for livestock, the regions conquered by the Jews in eastern Transjordan were allotted to them, with the condition, however, that the male generation of the said tribes did not shy away from participating in the conquest of the western Zaedania, intended for the remaining tribes ( Number 32 ). The conquest and division of western Transjordan was accomplished under Moses' successor, Joshua (Joshua). 13 -22 ), and the tribes were distributed in the following descending order: the northern borders of Canaan were occupied by Asher and Naphtali; Zebulun and Issachar settled to the south; part of the tribe of Manasseh and Ephraim settled in the center of Canaan; the southern borders of Canaan went to Dan, Benjamin, Judah, Simeon; Levi received a settled settlement among the inheritances of his brothers.

The period of national leaders was followed by the period of judges, the period of the most vivid discovery of the tribal identity of the Jews. The goal of the people common to all tribes was achieved: Canaan was conquered, and each of the tribes received its own independent land allotment, not alienated in favor of any other tribe. Moses and Joshua, who were temporarily united by the charm of their authoritative personality, were no more. The people could freely retire to their original tribal cells. At the very beginning of the period of the judges, one could still notice some unanimity of the tribes: the overthrow of the yoke of Husarsafem was accomplished, apparently, by the efforts of the entire people. But after Othniel, the political unification of Israel noticeably weakens. Ehud invites not all of Israel to war with the Moabites, but only the Ephraimites, and with them alone he carries out his work. There is no mention of the participation of other tribes. After the victory over Sisera, Deborah gratefully remembers the military merits of Ephraim, western Manasseh, Benjamin, Zebulun, Issachar, Naphtali; condemns Reuben, Gad, eastern Manasseh, Dan, Asher for complete indifference to the national cause, and is completely silent about Judah and Simeon. Gideon invites Manasseh, Asher, Zebulun and Naphtali to fight the Midianites. The Ephraimites arrived later. Jephthah opposes the Ammonites with only the Gileadites, that is, Reuben, Gad and eastern Manasseh. The judges who appeared sporadically did not unite the disparate units of the national body with their power. Their mission was exclusively military in nature. Having completed the liberation of one or another part of the people from the foreign yoke that weighed on it, they again returned to their primitive state. The further performance of certain administrative duties by the judge depended solely on the will of the people: the people, grateful for their liberation, could respect the personality of the liberator and grant him some rights as a judge and administrator among the tribes that elected him (Court. II, 5-11), but he could have acted differently. In any case, no matter how great the power granted to the judge was, it did not extend to the entire people. Elected by some tribes, the judge might not be recognized by others. Story 8 And 12 chapters of the book The judge even testifies that between the judge elected in this way and the tribes that did not elect him, strong discord and sometimes military clashes could occur, with all the undesirable consequences of such clashes

However, the turbulent period of the judges was not fruitless for the Jews. The long series of worries and adversities that characterize given time, significantly contributed to the emergence among the people of a conscious need for state unification. The idea of ​​a pan-Jewish king, which appeared and was energetically carried out at the end of the indicated period, speaks of this with sufficient conviction.

The military successes of Saul, the military-administrative talents and personal charm of David, the policy of centralization of power and the splendor of Solomon’s reign could only strengthen the beginning of the rapprochement of the tribes, although they still did not achieve complete unification of the people. After the death of Saul, the Jewish monarchy temporarily splits into two parts: the tribe of Judah (and, probably, Simeon) on the one hand, and the other tribes on the other. The first calls itself the house of Judah, Judah, the house of David; the second adopts names for itself: Israel, all Israel, all the people of Israel, the house of Saul (2 Sam. 1-4 ). The same thing happens at the end of David’s reign, after the pacification of Absalom’s rebellion. Having quarreled, upon David’s return to the throne, with the tribe of Judah (and Simeon), the other tribes were ready to separate, declaring: “We have no part in David, we have no share in the son of Jesse.” To your tents, O Israel!“ The monarchy was saved only by the experience of David and his commander Joab (2 Sam. 19 -20 ). Under Solomon's successor, Rehoboam, the Jewish monarchy finally splits into two parts: the tribes (Simeon) of Judah and Benjamin - on the one hand, and the other tribes - on the other. The first is called the kingdom of Judah or Judah; the second - the kingdom of Israel or Israel. At the head of the first was Judah, at the head of the second was the power-hungry, powerful Ephraim. “What do we need in David? - Ephraim shouted to Rehoboam, followed by all Israel. - We have no share in the son of Jesse! To your tents, O Israel! Now know your home, David! And Israel dispersed to their tents" (1 Kings. 12 ).

The political independence of the kingdom of Israel lasted for about two and a half centuries, ending with the defeat of the kingdom by the Assyrian monarchy and the resettlement of the majority of Israel to Assyria (2 Kings. 17 ). Less than a century and a half after this, the kingdom of Judah ceased to exist independently, falling under the authority of the Babylonian monarchy: most of the Jews were resettled to Babylon (2 Kings. 24 -25 ).

Since the time of Cyrus, the king of Persia, the Jewish captives of Babylon received the right to unhindered return to Judea. It can be assumed that, together with the Jews, former Assyrian captives-Israelites also moved to Canaan.

Along with the cessation of the political independence of the Jewish kingdoms, the tribal separatism of the people also ceases. By the time the Jews returned from Babylonian (and Assyrian) captivity, tribal genealogies began, apparently, to be forgotten. The author of the 1st book of Chronicles considers it his duty to restore in the memory of the people the most important of these genealogies ( 1 -9 ch.) - not, of course, to maintain the former tribal isolation among the people, but to establish the various rights of immigrants, according to their origin.

Literature. Vigouroux, La Bible et les découvertes modernes en Palestine, en Égypte et en Assyrie, Prof. A. L. Lopukhin, Biblical history in the light of the latest research and discoveries, G. K. Vlastov, The Sacred Chronicle, Prof. F. G. Eleonsky, History of the Israeli people in Egypt from the settlement in the land of Goshen to the Egyptian executions. Prof. I. G. Troitsky, Religious, social and state condition of the Jews during the time of the Judges. Prof. V. P. Protopopov, The Period of the Judges; essay from the history of the Jewish people in the “Orthodox Interlocutor” 1902 Prof. Ya. A. Bogorodsky, Jewish kings.

Prof. F. Ya. Pokrovsky, Division of the Jewish Kingdom into Judean and Israeli. The fate of the ten tribes after their dispersion beyond the Euphrates River in the “Christian Reading” of 1855. Kolechitsky, On the issue of the settlement and fate of the ten tribes captured by Assyria, in the “Wanderer” of 1900.

* Vasily Ivanovich Protopopov,
Master of Divinity, Extraordinary
Professor of the Kazan Theological Academy.

Text source: Orthodox theological encyclopedia. Volume 12, column. 408. Petrograd edition. Supplement to the spiritual magazine "Wanderer" for 1911. Modern spelling.

1. Reuven (Reuben)

What does the name Reuven mean? "The Bible interprets the name Reuven as a derivative of ra'a ('saw', 'saw') and ben ('son'): God saw the grief of Leah, to whom her husband preferred Rachel, and gave her a son (Gen. 29:32). " (http://www.eleven.co.il/article/13499)
Reuven was a caring son: “Reuven (Reuben) went during the wheat harvest, and found mandrake apples in the field, and brought them to Leah (Leah) his mother. And Rachel (Rachel) said to Leah (Leah): Give me the mandrakes of your son." (Gen. 30:14)
In the Torah we read about Reuven’s sin: “While Israel was in that country, Reuven (Reuben) went and slept with Bilha (Bilhah), his father’s concubine. And Israel heard. Jacob had twelve sons." (Gen. 35:22)
Later Yaakov would say about him: “Reuven (Reuben), my firstborn! you are my strength and the beginning of my strength, the height of dignity and the height of power; but you raged like water - you will not prevail, for you ascended to your father’s bed, you desecrated my bed, you ascended.” (Gen. 49:3-4)
Notice how Yaakov speaks of Reuven: “my strength and the firstfruits of my strength, the crown of dignity and the crown of power.” But he "raged like water" ...
Reuven lost a lot:
- championships. Primacy was given to the sons of Joseph: “The sons of Reuven (Reuben), the firstborn of Israel, - he is the firstborn; but when he desecrated his father’s bed, his primacy was given to the sons of Joseph, the son of Israel, so as not to be considered the firstborn.” (1 Chron. 5:1)
- priesthood. It went to the Levites:
“And take the Levites for Me, I am the Lord, instead of all the firstborn of the children of Israel...” (Num. 3:41)
- kingdoms. It went to the tribe of Yehuda (Judah).
We also see from the Torah the indecisiveness of Reuven. IN Hard time he helps Yosef, but does not follow through.
“And Reuben (Reuben) heard [this] and delivered him from their hands, saying: We will not kill him. And Reuven (Reuben) said to them: Do not shed blood; throw him into the pit that is in the wilderness, and do not lay hands on him. [He said this] in order to deliver him from their hands and return him to his father.” (Gen. 37:21-22)
“Reuven (Reuben) came again to the den; and behold, Joseph was not in the den. And he tore his clothes” (Gen. 37:29)
Here's another example: During the time of Dvorah, most of the tribes were ready to move against the enemy, but divisions arose in the tribe of Reuben:
“And the princes of Issachar with Deborah, and Issachar, just like Barak (Barak), rushed into the valley on foot. There is great discord (hesitation) among the tribes of Reuven (Reuben).” (Judges 5:15)
The sons of Reuben participate in the rebellion against Moshe: “Korah the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiron, the sons of Eliab, and Abnan the son of Peleph, the sons of Reuben,” (Num. 16:1)
The tribe of Reuben was engaged in cattle breeding: “The sons of Reuben (Reuben) and the sons of Gad had very many herds; and they saw that the land of Jazer and the land of Gilead was a place [suitable] for flocks;" (Num. 32:1)
The tribe of Reuben, along with the tribe of Gad and the half-tribe of Menashe, received the land east of the Jordan. At first they did not want to go with their brothers to war. Moshe said to them: “And Moshe (Moses) said to the children of Gad and the sons of Reuben (Reuben): Your brothers will go to war, and you will remain here? Why do you turn away the hearts of the children of Israel from going to the land that the Lord is giving them?” (Num. 32:6-7) They obeyed Moshe.
Moshe blessed Reuven:
“Let Reuven (Reuben) live and not die, and let him [not] be few in number!” (Deut. 33:6)
"Moshe, no doubt, noticed the tendency of this tribe to decrease: in the first population count, the descendants of Reuben amounted to 46,500 people (Bamidbar, 1:21), and in the second - 43,730 (Bamidbar, 26:7). This may have served "Another reason for the desire of the leader of the people to give vitality to the tribe of Reuven. During the time of David, a significant part of the territory originally occupied by the tribe of Reuven was conquered by the Moabites. King Meisha, describing his victories over the tribes living on the eastern bank of the Jordan, does not even mention the tribe of Reuven." (From Soncino's comment http://www.machanaim.org/tanach/e-dvarim/inde11_1.htm)
"The Reuvenites lived on the plateaus of Gil'ad and further south until the Assyrian conquest in 733-732 BC and the expulsion of the local population to Mesopotamia (I Chronicles 5:6,26; see Assyrian Captivity)." (http://www.eleven.co.il/article/13499)
“Then the God of Israel stirred up the spirit of Thul king of Assyria, and the spirit of Tiglathellaser king of Assyria, and he deported the Reubenites and the Gadites and half the tribe of Manasseh, and took them to Halah, and Habor, and Aru, and to the river Gozan, - [where they ] till today." (1 Chron. 5:26)
Revelation lists the tribe of Reuben: “... of the tribe of Reuben (Reuben) twelve thousand were sealed...” (Rev. 7:5)
What conclusions can we draw for ourselves from the story of the tribe Reuven?
For sin comes punishment. The tribe of Reuben lost many things: primacy, priesthood and kingdom. But G‑d, blessed be He, not only punishes, He also has mercy and blesses. Baruch Hashem!
"Psalm of David. Teaching. Blessed is he whose iniquities are forgiven and whose sins are covered! Blessed is the man to whom the Lord does not impute sin, and in whose spirit there is no guile! When I was silent, my bones became worn out from my daily groaning, for day and night Your hand was heavy upon me; My freshness disappeared, like in a summer drought. But I revealed my sin to You and did not hide my iniquity; I said, “I will confess my transgressions to the Lord,” and You took away from me the guilt of my sin.” (Ps. 31:1-5)

2. Yehuda (Judas)

Yehudah was the son of Leah. In the Torah we read about the birth of Yehuda (Judah): “And she again conceived and gave birth to a son, and said: Now I will praise the Lord. Therefore she called his name Yehuda (Judah). And she ceased to give birth.” (Gen.29:35)
Why did Leah say, “Now I will praise the Lord”? Her heart was filled with joy; she received a fourth son from G-d, more than she expected! And she wants to praise Adonai!
God can do much more than we ask: “And to Him who, by the power that works in us, is able to do exceedingly abundantly above all that we ask or think, to Him be glory in the Church through Yeshua the Messiah (in Christ Jesus) in all things. childbirth, from century to century. Amen." (Eph. 3:20-21)
We see that the name Yehuda means: “I will praise the Lord.”
Yehuda suggested that the brothers sell Yosef to the Ishmaelites: “And Yehuda (Judas) said to his brothers: what good will it do if we kill our brother and hide his blood? Let's go, let's sell him to the Ishmaelites, and let our hands not be on him, for he is our brother, our flesh. His brothers obeyed him” (Gen. 37:26-27)
In Gen. 38 says that Yehudah married a Canaanite woman. Two of their children did evil: “And Yehudah (Judas) took a wife to Era (Ira), his firstborn; her name is Tamar (Tamar). Er (Ir), the firstborn of Yehuda (Judin), was displeasing in the eyes of the Lord, and the Lord put him to death. And Yehudah (Judah) said to Onan: Go in to your brother's wife, marry her as a brother-in-law, and restore seed to your brother. Onan knew that the seed would not be his, and therefore, when he went in to his brother’s wife, he poured it out on the ground so as not to give seed to his brother. What he did was evil in the sight of the Lord; and He slew him also.” (Gen. 38:6-10) Yehuda’s wife also dies.
Later, Yehuda committed fornication with Tamar, mistaking her for a harlot. “And about three months passed, and they told Yehudah (Judah), saying: Tamar (Tamar), your daughter-in-law, has fallen into fornication, and, behold, she is with child through fornication. Judas said: Bring her out and let her be burned. But when they took her away, she sent to tell her father-in-law: I am pregnant from the one whose things these are. And she said: Find out whose seal this is, and the baldric and the cane. Yehuda (Judas) recognized and said: she is more righteous (more right) than me, because I did not give her to Shelah my son. And I didn’t know her anymore. During her birth, it turned out that she had twins in her womb. And while she was in labor her hand appeared; and the midwife took it and tied a red thread on his hand, saying, “This one came out first.” But he returned his hand; and behold, his brother came out. And she said: how did you dissolve your barrier? And his name was called: Perez (Phares). Then his brother came out with a red thread on his hand. And his name was called Zerah (Zara). (Gen. 38:24-30)
Yaakov blessed Yehuda: “Yehuda! (Judas!) Your brothers will praise you. Your hand is on the back of your enemies; the sons of your father will worship you. The young lion Yehudah (Judah), from the prey, my son, rises. He bowed down, lay down like a lion and like a lioness: who will raise him? The scepter (of power - approx. V.N.) will not depart from Yehudah (Judas) and the lawgiver from between his feet, until the Reconciler comes, and to Him the submission of the nations. He binds his donkey's colt to the vine, and the son of his donkey to the best vine; he washes his clothes in wine and his garments in the blood of grapes; [his] eyes are shining from wine, and his teeth are white from milk.” (Gen. 49:8-12)
"Yehuda! (Judas!) Your brothers will praise you." - “And all the tribes of Israel came to David to Hebron and said: Behold, we are thy bones and thy flesh; Even yesterday and the third day, when Shaul (Saul) reigned over us, you brought Israel out and brought in; and the Lord said to you, “You will shepherd my people Israel, and you will be the leader of Israel.” And all the elders of Israel came to the king at Hebron, and king David made a covenant with them at Hebron before the Lord; and they anointed David king over Israel." (2 Kings 5:1-3)
“Your hand is on the back of your enemies...” - David will say later: “You turn the back of my enemies’ heads to me, and I destroy those who hate me.” (2 Kings 22:41)
Lion - Messiah Yeshua is called the lion of the tribe of Yehuda. “And one of the elders said to me: do not cry; Behold, the Lion of the tribe of Judah, the Root of David, has overcome, [and can] open this book and open its seven seals.” (Rev. 5:5)
“The scepter (of power) shall not depart from Judah...” - starting from King David, the kings of Israel were from this tribe.
God said about King David: “And your house and your kingdom will be established forever before Me, and your throne will stand forever.” (2 Kings 7:16)
“I see Him, but now I am not yet; I see Him, but not close. A star rises out of Jacob, and a rod rises out of Israel, and smites the princes of Moab, and crushes all the sons of Seth.” (Num. 24:17)
"...and the lawgiver from between his feet..." is the one who teaches the Torah.
Conciliator - in Hebrew. Shiloh is Mashiach (Messiah). In this verse - many centuries before the coming of Yeshua ha-Mashiach! - it has already been announced that Moshiach will come!
“To Him is the subjection of the nations” - In Isaiah we read: “And it will come to pass in that day that the Gentiles will return to the root of Jesse, which will stand as a banner for the nations, and its rest will be the glory.” (Isa. 11:10)
Verse 11
"He ties his donkey to the vine..."
"He prophesied about the land of Judah that wine would flow from it like (water from) a spring. The inhabitant of (the land) of Yehudah will tie a donkey to a vine and load it with (fruits) from one vine (i.e., the fruits of one vine will be enough, to load a donkey with them), and (with the fruits) from one branch - a colt."
"And Onkelos translated (this verse as speaking) about King Moshiach. "The vine" is Israel; ("his city") is Yerushalayim. ", branch" - Israel, (as it is said:) "I planted you as" [Irmeyahu 2, 21]; -, they will build His Temple, which in meaning (similar) to the eastern gate (to the Temple Mount), in the book of Ezekiel... And he also gave another translation: " vine" - these are the righteous; - those who study Torah in the teaching, which is associated with "riding on white donkeys" [Judges 5, 10]" (Rashi http://www.machanaim.org/tanach/a-beresh/inda12_2.htm)
“... your donkey’s colt... the son of your donkey...” - “Say to the daughter of Zion: Behold, your king comes to you meek, sitting on a donkey and the colt of a donkey, the son of a yoke.” (Matt. 21:5)
Yeshua's miracle of wine in Cana of Galilee: “On the third day there was a marriage in Cana of Galilee, and the Mother of Jesus was there. Jesus and His disciples were also invited to a wedding. And because there was a shortage of wine, the Mother of Jesus said to Him: They have no wine. Jesus says to Her: What do I and You have, Woman? My hour has not yet come. His mother said to the servants: whatever He tells you, do it. There were six stone waterpots there, standing [according to the custom] for the purification of the Jews, containing two or three measures. Jesus says to them: Fill the vessels with water. And they filled them to the top. And he says to them: Now draw some and bring it to the master of the feast. And they carried it. When the steward tasted the water that had become wine - and he did not know where [this wine] came from, only the servants who drew the water knew - then the steward calls the groom and says to him: every man serves first. good wine, and when they get drunk, then the worst; and you have saved good wine until now. Thus Jesus began miracles in Cana of Galilee and revealed His glory; and His disciples believed in Him.” (John 2:1-11)
The representatives of the two tribes of Israel out of the twelve, who were inspecting the land of Canaan, were not afraid. These were Caleb (Caleb) and Yeshua. Caleb was from the tribe of Judah.
“And Joshua the son of Nun and Caleb the son of Jephuneh, of those who spied the land, tore their clothes and said to all the congregation of the children of Israel: The land which we passed through to inspect it is very, very good; if the Lord is merciful to us, he will lead us into this land and give it to us - this land in which milk and honey flow; only do not rebel against the Lord and do not fear the people of this land; for he will fall to us to be devoured: they have no protection, but the Lord is with us; don't be afraid of them. And the whole community said: stone them! But the glory of the Lord appeared in the tabernacle of meeting to all the children of Israel.” (Num. 14:6-10)
The tribe of Yehuda was the largest. When counted in Sinai, it counted 74,600 men over 20 years old, and in the plains of Moab - 76,500 people (Num. 1:27; 26:22).
In the blessing Moshe says: “But about Yehudah (Judah) he said this: Hear, O Lord, the voice of Yehudah (Judah) and bring him to his people; Let him protect himself with his own hands, and let You be a helper against his enemies.” (Deut. 33:7)
"...hear, O Lord, the voice of Yehuda..." - According to Rashi, here we're talking about about the prayers of his descendants - King David, his son Shlomo, Asa, Yehoshaphat and Hezkiyah.
“... and bring him to his people...” - G‑d, blessed be He, brought Yeshua ha-Mashiach to His people. “He answered and said: I was sent only to the lost (perished) sheep of the house of Israel.” (Matt. 15:24)
“I understand this, that Yeshua the Messiah (Jesus Christ) became a minister to the circumcision for the truth of God, to fulfill what was promised to the fathers” (Rom. 15:8)
What are the boundaries of the land belonging to the tribe of Judah? "... the tribe of Yehudah receives the southernmost part of the Land of Israel and the southern border of the tribe of Yehudah coincides with the southern border of Israel. This territory is from the Dead Sea to Mediterranean Sea. To the North, the border of the tribe of Yehuda reaches approximately the northern tip of the Dead Sea, to the place where the Yarden flows into it." (Lectures by Z. Dashevsky on the book of Joshua, chapter 15 http://www.machanaim.org/tanach/_da_ieh /ieh-17.htm)
After the death of Joshua, G‑d told the children of Israel that Yehudah would go to war with the Canaanites first:
“After the death of Yeshua (Jesus), the children of Israel asked the Lord, saying: Which of us will go first against the Canaanites to fight with them? And the Lord said: Yehudah (Judah) will go; Behold, I have given the land into his hands.” (Judges 1:1-2)
Among the places conquered was Aza (Gaza): “Yehuda also took Gaza with its borders, Ashkelon (Askelon) with its borders, and Ekron with its borders.” (Judges 1:18)
Many kings from this tribe did what was displeasing to the Almighty. In the northern kingdom the situation was even worse.
“Ephraim (Ephraim) has surrounded Me with lies, and the house of Israel with wickedness; Yehuda (Judas) still held fast to God and was faithful with the saints.” (Hos. 11:12)
“But Yehudah (Judah) will live forever, and Jerusalem for all generations.” (Joel 3:20)
Here, Yehuda refers to all of Israel.
Messiah Yeshua came from the tribe of Yehuda: “Genealogy of Yeshua the Messiah (Jesus Christ), the Son of David, the Son of Abraham. Abraham gave birth to Isaac; Isaac gave birth to Jacob; Jacob begat Yehudah (Judah) and his brothers;" (Matt. 1:1-2)
Revelation lists the tribe of Yehudah: “Of the tribe of Yehudah (Judah) twelve thousand were sealed...” (Rev. 7:5)

3. Levi

Levi was the third son of Leah: “And she conceived again and gave birth to a son, and said: now my husband will cleave to me, for I have bare him three sons. For this reason his name was called Levi (Levi). (Gen. 29:34)
Jacob spoke of Levi and Shimon: “Shimon (Simeon) and Levi (Levi) are brothers, their swords are instruments of cruelty; Let not my soul enter into their council, and let not my glory join their assembly, for in their anger they killed the husband and, at their whim, cut the veins of the calf; cursed is their anger, for it is cruel, and their wrath, for it is fierce; I will divide them in Jacob and scatter them in Israel.” (Gen. 49:5-7)
Notice these words: “Cursed be their wrath.”
At first, the firstborn sons were supposed to participate in the services. After the sin of the golden calf, the tribe of Levi was chosen to serve in the Temple. Only the Levites did not participate in the making of the golden calf.
“From among the Levites, a clan of Kohanim, that is, priests, was singled out, originating from the High Priest Aaron. The Kohanim directly participated in sacrifices and elected from among them a High Priest, who alone had the right to enter the Holy of Holies. The remaining Levites guarded the Temple and participated in divine services in as singers and musicians. The texts of some of the songs performed in the Temple by the Levites were included in the collection of Psalms of David." (http://www.chassidus.ru/nedelnaya_glava/besedy/bemidbar.htm)
“Like the kohenim, the Levites who served in the Temple were divided into 24 rows (mishmarot), serving for two weeks a year. Nehemiah and the chroniclers attribute this institution to King David (Nech. 12:44-46; I Chron. 23-24: II Chron. 8:14; cf. Josephus, Ancient 7, 14:7)." (http://www.eleven.co.il/article/12351)
“David, having grown old and full [of life], made his son Solomon (Solomon) king over Israel. And he gathered together all the princes of Israel and the priests and the Levites, and the Levites were numbered, from thirty years old and upward, and the number of them, counting them all, was thirty-eight thousand. Of these, twenty-four thousand were assigned to work in the house of the Lord, and six thousand scribes and judges, and four thousand gatekeepers, and four thousand who glorified the Lord on the [musical] instruments that he made for glorification. And David divided them into rows according to the sons of Levi (Levi) - Gershon (Girshon), Kehath (Kahath) and Merari.” (1 Chron. 23:1-6)
“Therefore, according to the last commandments of David, the Levites were numbered from twenty years old and upward, to be with the sons of Aaron to serve the house of the Lord, in the courtyard and in the outbuildings, to keep the whole sanctuary clean and to perform all the services in the house of God, to oversee for the shewbread and wheat flour for the grain offering and unleavened cakes, for baked, fried and for all measures and weights, and that they began to give thanks and praise to the Lord every morning, also in the evening, and with all the burnt offerings offered to the Lord on the Sabbaths, in the new moons and on the feasts according to the number, as prescribed for them, constantly before the Lord, and to guard the tabernacle and the sanctuary and the sons of Aaron, their brothers, in the services of the house of the Lord.” (1 Chronicles 23:27-32)
“And David distributed them - Zadok (Zadok) from the sons of Elazar (Eleazar), and Ahimelech from the sons of Ithamar (Ithamar), in turn to serve them. And it was found that among the sons of Elazar (Eleazar) there were more heads of generations than between the sons of Itamar (Ithamar). And he distributed them [thus]: from the sons of Elazar (Eleazar) sixteen heads of families, and from the sons of Ithamar (Ithamar) eight. He distributed them by lot, because the chief ones in the sanctuary and the chief ones before God were the sons of Elazar (Eleazar) and the sons of Ithamar (Ithamar)” (1 Chron. 24:3-5)
The Levites did not receive inheritance in the land of Israel: “Let the Levites correct the services in the tabernacle of meeting and bear their sin. This is an everlasting statute throughout your generations; But among the children of Israel they will not receive inheritance;" (Num. 18:23)
They also received tithes: “Because I give the tithe of the children of Israel, which they offer as an offering to the Lord, to the Levites as an inheritance, therefore I said to them: among the children of Israel they will not receive an inheritance.” (Num. 18:24)
Korach, who was from the tribe of Levi, along with his accomplices, led a revolt against Moshe:
“Korach (Korah), the son of Izhar, the son of Kehat (Kahath), the son of Levi (Levi), and Dathan (Dathan) and Abiram (Abiron), the sons of Eliab, and He (Avnan), the son of Pelet (Phaleth), the sons of Reuben ( Reuben), rose up against Moshe (Moses), and [with them] from the children of Israel two hundred and fifty men, the leaders of the community, called to the meetings, eminent people. And they gathered together against Moses (Moses) and Aaron and said to them, “It is enough for you; the whole community, all are holy, and the Lord is among them! why do you set yourselves above the people of the Lord?” (Num. 16:1-3)
The sons of Korach were punished. “As soon as he said these words, the earth beneath them dissipated; and the earth opened its mouth, and swallowed them up, and their houses, and all the people of Korah, and all their goods; and they went down with all that belonged to them alive into the pit, and the earth covered them, and they perished from the midst of the community.” (Num. 16:31-33)
“And the earth opened its mouth, and swallowed them up and Korah (Korea); their accomplices died along with [them] when the fire consumed two hundred and fifty people, and they stood as a sign;” (Num. 26:10)
Levi, along with other brothers, blessed the people on Mount Gerizim: “These shall stand on Mount Gerizim to bless the people when you cross the Jordan: Shimon (Simeon), Levi (Levi), Yehudah (Judah), Issachar, Yosef (Joseph) and Benjamin (Benjamin);" (Deut. 27:12)
Moshe was also from the tribe of Levi. We see messianic qualities in Moshe: meekness, humility, etc.
Loyalty to G-d is the distinctive quality of the Levites. As mentioned above, only the Levites did not participate in the making of the golden calf.
Messiah Yeshua was faithful to G-d.
“And going away a little, he fell on his face, praying and saying: My Father! if possible, let this cup pass from Me; however, not as I want, but as You want.” (Matt. 26:39)
“He, being the image of God, did not consider it robbery to be equal with God; but he made himself of no reputation, taking on the form of a servant, becoming like people and in appearance he became like a man; He humbled Himself, becoming obedient even to the point of death, even death on the cross. Therefore God has highly exalted Him and given Him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth” (Phil. 2:6-10)
“for there is no other name under heaven, given to people by which we must be saved." (Acts 4:12)
Revelation lists the tribe of Levi: “... of the tribe of Levi were sealed twelve thousand...” (Rev. 7:7)

4. Benjamin (Benjamin)

Jacob said about Benjamin: “Binyamin (Benjamin), the ravenous wolf, in the morning he will eat the catch and in the evening he will divide the spoil.” (Gen. 49:27)
Benjamin, together with other brothers, blessed the people: “These shall stand on Mount Gerizim to bless the people when you cross the Jordan: Shimon (Simeon), Levi (Levi), Yehudah (Judah), Issachar, Yosef (Joseph) and Benjamin (Benjamin) ;" (Deut. 27:12)
Moses said about Benjamin: “About Benjamin (Benjamin) he said: the beloved of the Lord dwells safely with Him, [God] protects him every day, and he rests between His shoulders.” (Deut. 33:12)
The Book of Judges says: “But the sons of Benjamin (Benjamin) did not drive out the Jebusites who dwelt in Jerusalem, and the Jebusites live with the children of Benjamin (Benjamin) in Jerusalem to this day.” (Judges 1:21)
The sons of Benjamin took part in military operations: “From Ephraim (Ephraim) came those who took root in the land of Amalek; Benjamin (Benjamin) is behind you in the midst of your people; from Machir came the rulers, and from Zebulun those who wielded the scribe’s cane.” (Judges 5:14)
The Book of Judges tells of the abuse of the Levite's concubine by the sons of Benjamin:
“And they went and walked, and the sun set near Gibeah Benjamin. And they turned there to go spend the night in Gibeah. And he came and sat down on the street in the city; but no one invited them to the house for the night. And behold, one old man comes from his work from the field in the evening; he was from Mount Ephraim and lived in Gibeah. The inhabitants of this place were the sons of Benjamin. He raised his eyes and saw a passerby on a city street. And the old man said: Where are you going? and where did you come from? He said to him: We are going from Bethlehem of Judah to Mount Ephraim, where I am from; I went to Bethlehem of Judea, and now I am going to the house of the Lord; and no one invites me into the house; We have straw and food for our donkeys; also your servants have bread and wine for me and for your servant and for this servant; there is no shortage of anything. The old man told him: be calm: all your shortcomings are on me, just don’t spend the night on the street. And he brought him into his house and gave food to [his] donkeys, and they themselves washed their feet and ate and drank. While they had cheered their hearts, behold, the inhabitants of the city, depraved people, surrounded the house, knocked on the door and said to the old man, the owner of the house: bring out the man who has entered your house, we will recognize him. The owner of the house came out to them and said to them: No, my brothers, do not do evil; when this man entered my house, do not do this foolishness; Here I have a daughter, a girl, and he has a concubine, I will bring them out, humble them and do with them what you please; But don’t do this madness to this person. But they didn't want to listen to him. Then the husband took his concubine and brought him outside to them. They recognized her and cursed at her all night until the morning. And they released her at dawn. And the woman came before dawn, and fell at the door of the house of the man who had her master, [and lay] until daylight. Her master got up in the morning, opened the doors of the house and went out to go on his way: and behold, his concubine was lying at the door of the house, and her hands were on the threshold. He told her: get up, let's go. But there was no answer [because she died]. He put her on the donkey, got up and went to his place. Having come to his house, he took a knife and, taking his concubine, cut her according to her limbs into twelve pieces and sent her to all the borders of Israel. Everyone who saw this said, “Nothing like this has happened or been seen since the day the children of Israel came out of the land of Egypt until this day.” Pay attention to this, consult and tell me.” (Judges 19:14-30)
In chapter 20 we read: “And all Israel came together against the city with one accord, as one man. And the tribes of Israel sent to all the tribe of Benjamin (Benjamin) to say: What a vile deed has been done among you! Hand over these corrupt people who are in Gibeah; We will kill them and eradicate evil from Israel. But the sons of Benjamin (Benjamin) did not want to listen to the voice of their brothers, the children of Israel;" (Judges 20:11-13)
Pay attention to these lines: “But the sons of Benjamin (Benjamin) did not want to listen to the voice of their brothers, the children of Israel;” The sons of Benjamin began to defend sin. And later they were punished.
“Then a column of smoke began to rise from the city. Benjamin looked back, and behold, [smoke] from the whole city ascended into the sky. The Israelites returned, and Benjamin became afraid, for he saw that trouble had befallen him. And they fled from Israel along the road to the wilderness; but the slaughter pursued them, and those coming out of the cities beat them there; They surrounded Benjamin and pursued him to Menuchah and struck him as far as the eastern side of Gibeah. And eighteen thousand men of the children of Benjamin fell, mighty men. [The remaining] turned around and ran to the desert, to the rock of Rimmon, and killed another [Israelites] on the roads five thousand people; and they pursued them to Gidom and killed two thousand more of them. And all the sons of Benjamin who fell that day were twenty-five thousand men who drew the sword, and they were all mighty men. And [the remaining ones turned] and fled into the desert, to the rock of Rimmon, six hundred people, and remained there in the rocky mountain of Rimmon for four months. The Israelites went again to the children of Benjamin and smote them with the sword, and the people in the city, and the cattle, and everything that they found, and they burned all the cities that were [on the way] with fire.” (Judges 20:40-48)
“If we confess our sins, He, being faithful and righteous, will forgive us our sins and cleanse us from all unrighteousness.” (1 John 1:9)
King Shaul (Saul) was from the tribe of Benjamin. Mordechai was also from this tribe.
In Jeremiah we read: “Flee, O children of Benjamin, from the midst of Jerusalem, and blow the trumpet in Tekoah, and let it be known by fire in Bethkarem, for from the north comes trouble and great destruction. I will destroy the daughter of Zion, beautiful and pampered. The shepherds with their flocks will come to her, pitch their tents around her; everyone will graze their own plot. Prepare war against her; get up and let's go at noon. Woe to us! The day is already declining, the evening shadows are spreading. Get up, let's go at night and destroy her palaces! For thus says the Lord of hosts: Cut down trees and build a rampart against Jerusalem: this city must be punished; there is every kind of oppression in it.” (Jer. 6:1-6)
Rabbi Shaul (Paul) was also from the tribe of Benjamin.
“So I ask: has God really rejected His people? No way. For I also am an Israelite, from the seed of Abraham, from the tribe of Benjamin. (Rom. 11:1)
"The territory of the tribe of Benjamin extended from mountainous region, inhabited by the tribe of Ephraim, to the mountainous region of the tribe of Judah. Her detailed description given in the book of Yehoshua bin Nun (18:11-28). As follows from the list of cities of the tribe of Benjamin given in the book of Nehemiah (11:31-35), this territory expanded into westward, perhaps already at the end of the era of the Judges (see Book of Judges of Israel) or during the period of the monarchy." (http://www.eleven.co.il/?mode=article&id=10633&query=)
Revelation lists the tribe of Benjamin: "... of the tribe of Benjamin were sealed twelve thousand." (Rev. 7:8)

5. Yosef

Joseph was the son of Rachel: “And God remembered Rachel (Rachel), and God heard her, and opened her womb. She conceived and gave birth to a son, and said: God has taken away my shame. And she called his name Yosef (Joseph), saying: The Lord will give me another son also.” (Gen. 30:22-24)
Yaakov loved Yosef more than his other sons. “Israel loved Yosef (Joseph) more than all his sons, because he was the son of his old age, and made him a coat of many colors. And his brothers saw that their father loved him more than all his brothers; and they hated him and could not speak friendly to him. And Yosef (Joseph) saw a dream, and told his brothers: and they hated him even more.” (Gen. 37:3-5)
These are the dreams: “He said to them, “Listen to the dream that I saw: behold, we are binding sheaves in the middle of a field; and behold, my sheaf rose up and stood upright; and behold, your sheaves stood round and bowed down to my sheaf. And his brothers said to him, “Will you really reign over us?” will you really rule over us? And they hated him even more for his dreams and for his words. And he saw another dream and told it to his brothers, saying: Behold, I saw another dream: behold, the sun and the moon and eleven stars worship me.” (Gen. 37:6-9)
The Torah details his life.
In Tehillim we read: “He sent a man before them: Yosef (Joseph) was sold as a slave. They bound his feet with shackles; His soul entered into iron until His word was fulfilled: the word of the Lord tested him. The king sent, and the ruler of the nations allowed him and freed him; made him lord over his house and ruler over all his possessions, so that he could instruct his nobles according to his soul and teach his elders wisdom.” (Ps. 104:17-22)
What parallels do we see with Yeshua?
1. Yosef was not recognized by his brothers.
Messiah Yeshua was also not accepted by many of his own: “He came to his own, and his own did not receive Him.” (John 1:11)
2. The brothers, out of envy, sold him for 20 pieces of silver.
Yeshua was sold for 30 pieces of silver.
3. Yosef blessed his brothers: “And Yosef (Joseph) ordered their sacks to be filled with bread, and their silver to be returned to each one in his sack, and to give them provisions for the journey. That’s what was done with them.” (Gen. 42:25)
Yosef met the brothers' needs in abundance: he not only ordered their bags to be filled with bread, but also their money was returned and provisions were given for the journey.
Yeshua blessed the people abundantly.
“They said to Him: We have here only five loaves and two fish. He said: Bring them here to Me. And he ordered the people to lie down on the grass and, taking five loaves and two fish, he looked up to heaven, blessed and, breaking them, gave the loaves to the disciples, and the disciples to the people. And they all ate and were filled; and they took up the remaining pieces, twelve baskets full; and those who ate were about five thousand people, besides women and children.” (Matt. 14:17-21)
“Yeshua (Jesus) said to them: How many loaves do you have? They said: seven, and a few fish. Then he ordered the people to lie down on the ground. And taking the seven loaves and fishes, he gave thanks, broke them, and gave them to his disciples, and the disciples to the people. And they all ate and were filled; And they took up the remaining pieces, seven baskets full, and those who did eat were four thousand people, besides women and children.” (Matt. 15:34-38)
4. Yosef forgave his offenders.
“And Joseph’s brothers saw that their father had died, and they said: What if Joseph hates us and wants to take revenge on us for all the evil that we did to him? And they sent to Joseph: Your father bequeathed before his death, saying: So say to Joseph: forgive your brothers the guilt and their sin, since they did you evil. And now forgive the guilt of the servants of the God of your father. Joseph cried when they told him this. His brothers themselves came and fell down before him, and said: Behold, we are your servants. And Joseph said, Fear not, for I fear God; Behold, you have plotted evil against me; but God turned it into good to do what is now: to save the lives of a great number of people; So do not be afraid: I will feed you and your children. And he calmed them and spoke according to their hearts.” (Gen. 50:15-21)
Yeshua also forgave his own: “Jesus said: Father! forgive them, for they do not know what they are doing. And they divided His garments by casting lots.” (Luke 23:34)

Yaakov blessed Yosef: “Yoseph (Joseph) is a branch of a fruitful [tree], a branch of a fruitful [tree] above the source; its branches extend over the wall; They upset him, and the archers shot and fought against him, but his bow remained strong, and the muscles of his hands were strong, from the hands of the mighty [God] of Jacob. From there is the Shepherd and the stronghold of Israel, from the God of your father, [who] will help you, and from the Almighty, who will bless you with the blessings of heaven above, the blessings of the deep that lies below, the blessings of the breasts and the womb, the blessings of your father, which exceed the blessings ancient mountains and the pleasantness of eternal hills; let them be on the head of Yosef (Joseph) and on the crown of the chosen one among his brothers.” (Gen. 49:22-26)
After Reuven’s sin, primacy was given to the sons of Joseph: “The sons of Reuven (Reuben), the firstborn of Israel, he is the firstborn; but when he desecrated his father’s bed, his primacy was given to the sons of Yosef (Joseph), the son of Israel, so as not to be considered the firstborn.” (1 Chron. 5:1)
Yosef, together with other brothers, blessed the people: “These shall stand on Mount Gerizim to bless the people when you cross the Jordan: Shimon (Simeon), Levi (Levi), Yehudah (Judah), Issachar, Yosef (Joseph) and Benjamin (Benjamin) ;" (Deut. 27:12)
Moshe blessed Yosef: “About Yosef (Joseph) he said: May the Lord bless his land with the desired gifts of the sky, with the dew and [gifts] of the abyss that lies below, with the desired fruits of the sun and with the desired products of the moon, with the most excellent products of the ancient mountains and with the desired gifts of the eternal hills, and the desired gifts of the earth and that which fills it; let the blessing of Him who appeared in the thorn bush come on the head of Yosef (Joseph) and on the crown of the best of his brothers; its strength is like that of a firstborn calf, and its horns are like the horns of a buffalo; with them he will slaughter all the nations to the ends of the earth: these are the darkness of Ephraim (Ephraim), these are the thousands of Manasseh (Manasseh). (Deut. 33:13-17)
What abundant blessings!
“Let the blessing of Him who appeared in the thorn bush come on the head of Yosef (Joseph) and on the crown of the best of his brothers...” - “The Lord saw that he was coming to watch, and God called to him from the midst of the bush, and said: Moshe! (Moses!) Moshe! (Moses!) He said: Here I am!” (Exodus 3:4)
“his strength is like the firstborn calf, and his horns are like the horns of a buffalo; with them he will gore all the nations to the ends of the earth: these are the darkness of Ephraim (Ephraim) ..." - most likely, we are talking about Yeshua (Joshua), who was from tribe of Ephraim.
Revelation says, “They will make war with the Lamb, and the Lamb will overcome them; For He is the Lord of lords and the King of kings, and those who are with Him are the called and the chosen and the faithful.” (Rev. 17:14)
The tribe of Joseph is indicated in Revelation: “... of the tribe of Joseph were sealed twelve thousand...” (Rev. 7:8)
The Book of Joshua (Joshua 16) lists the lands that the sons of Joseph received.

Ephraim and Menashe

Ephraim and Menashe were the children of Yosef: “And Yosef (Joseph) called the name of the firstborn: Menashe (Manasseh), because [he said] God made me forget all my misfortunes and all my father’s house. And he named the other: Ephraim (Ephraim), because [he said] God made me fruitful in the land of my suffering.” (Gen. 41:51-52)
“And to Yosef (Joseph) in the land of Egypt were born Menashe (Manasseh) and Ephraim (Ephraim), whom Asenath the daughter of Potiphera the priest of Heliopolis bore to him.” (Gen. 46:20)
Jacob blessed Ephraim and Menasseh: “And Yosef (Joseph) took them both, Ephraim (Ephraim) in his right hand against Israel’s left, and Menashe (Manasseh) in his left against Israel’s right, and brought them to him. But Israel stretched out his right hand and laid it on the head of Ephraim (Ephraim), although he was the youngest, and his left hand on the head of Menasseh (Manasseh). He placed his hands this way with intention, even though Menashe (Manasseh) was the firstborn. And he blessed Yosef (Joseph) and said: God, before whom my fathers Abraham and Isaac walked, the God who has shepherded me since I existed until this day, the Angel who delivered me from all evil, bless these youths; May my name and the name of my fathers Abraham and Isaac be called upon them, and may they grow into a multitude in the midst of the earth. And Yosef (Joseph) saw that his father had laid his right hand on the head of Ephraim (Ephraim); and it was unfortunate for him. And he took his father's hand to transfer it from the head of Ephraim (Ephraim) to the head of Manasseh (Manasseh), and Joseph (Joseph) said to his father: not so, my father, for this is the firstborn; put your right hand on his head. But his father did not agree and said: I know, my son, I know; and from him shall come a nation, and he shall be great; but his younger brother will be greater than he, and from his seed will come numerous people. And he blessed them that day, saying, Through thee shall Israel bless, saying, God do unto thee as unto Ephraim (Ephraim) and Manasseh (Manasseh). And he placed Ephraim (Ephraim) above Menashe (Manasseh).” (Gen. 48:13-20)
“And Yosef (Joseph) saw the children of Ephraim (Ephraim) to the third generation, and also the sons of Machir the son of Manasseh (Manasseh) were born into the lap of Yosef (Joseph).” (Gen. 50:23)
Yeshua (Joshua) was from the tribe of Ephraim: “Of the tribe of Ephraim, Hoshea the son of Nun,” (Num. 13:9)
“These are the names of the men whom Moshe (Moses) sent to spy out the land. And Moshe (Moses) called Hoshea the son of Nun Yeshua (Jesus).” (Num. 13:17)
Yeshua led the Jews into Canaan. Messiah Yeshua will bring all who believe in Him, Jews and non-Jews, into His Kingdom.
Deborah lived in the territory of the tribe of Ephraim: “she lived under the Palm of Devor, between Ramah and Beth-el (Bethel), on Mount Ephraim (Ephraim); and the children of Israel came to her for judgment.” (Judges 4:5)
This tribe, along with others, took part in the rebellion against King Hazor: “From Ephraim (Ephraim) came those who took root in the land of Amalek; Benjamin (Benjamin) is behind you in the midst of your people; from Machir came the rulers, and from Zebulun those who wielded the scribe's cane. And the princes of Issachar with Devorah, and Issachar, just like Barak (Barak), rushed into the valley on foot. There is great discord among the tribes of Reuben. (Judges 5:14-15)
This tribe also took part in Gideon’s military campaign: “Gideon sent messengers to all Mount Ephraim (Ephraim) to say: go out to meet the Midianites and intercept from them [the crossing] the water to Beit Bara (Bethbara) and the Jordan. And all the Ephraimites were called together and intercepted [the crossings] [across] the water as far as Beit Barah (Bethbara) and the Jordan;” (Judges 7:24)
“And the Ephraimites said to him, “Why did you do this, that you did not call us when you went to fight with the Midianites? And they quarreled strongly with him. [Gideon] answered them: Have I done anything like you today? Wasn't Ephraim (Ephraim) happier in picking grapes than in Abiezer's picking? God delivered the princes of Midian, Oreb and Zib, into your hands, and what could I do like you? Then their spirit against him calmed down when he spoke these words to them.” (Judges 8:1-3)

They also quarreled with Yiftah: “The Ephraimites gathered and went over to Shebina and said to Yiftah (Jephthah): Why did you go to fight with the Ammonites, and did not call us with you? We will burn your house with fire, together with you. Yiftah (Jephthah) said to them: I and my people had a great quarrel with the Ammonites; I called you, but you did not save me from their hand; Seeing that you did not save me, I endangered my life and went against the Ammonites, and the Lord gave them into my hands; Why have you come to fight with me now? And Jephtah (Jephthah) gathered together all the inhabitants of Gilead (Gilead) and fought with the Ephraimites, and the inhabitants of Gilead (Gilead) beat the Ephraimites, saying: “You are fugitives of Ephraim, Gilead (Gilead) is among Ephraim (Ephraim) and among Menashe (Manasseh).” (Judges 12:1-4)
Quarrels are the works of the flesh (Gal. 5:20). Those who quarrel will not inherit the kingdom of God (verse 21).
"After the collapse of the United Kingdom, the tribe of Ephraim formed the core of the northern kingdom of Israel. Johor I, who founded it, was an Ephraimite (I Ts. 11:26); Beth-El, which, along with Dan, was the largest cult center of this kingdom (I Ts. 12 :26-33), was located on the territory of the allotment of Ephraim. In the books of the later prophets (see Prophets of the book) the entire kingdom of Israel is often called Ephraim (cf., for example, Isa. 7:5, Jer. 31:18-20, Hosh. 5:9, Zech 9:13) Soon after the Assyrians captured the kingdom of Israel (see Mesopotamia, Shalmaneser V, Sargon II), a significant part of the Ephraimites were forcibly resettled in Mesopotamia (720 BC; see Assyrian Captivity), where they eventually disappeared among the local population." (http://www.eleven.co.il/?mode=article&id=15134&query=)

In the Book of Judges we read that Gideon was from the tribe of Menashe: “[Gideon] said to him: Lord! How can I save Israel? Behold, my tribe in [tribe] Manasseh is the poorest, and I am the youngest in my father’s house. And the Lord said to him, “I will be with you, and you will smite the Midianites as one man.” (Judges 6:15-16)
“Meanwhile all the Midianites and Amalekites and the inhabitants of the east gathered together, crossed [the river] and encamped in the valley of Jezreel. And the Spirit of the Lord came upon Gideon; He sounded the trumpet, and the tribe of Abiezer was called to follow him. And he sent ambassadors throughout the entire tribe of Manasseh, and they volunteered to follow him; He also sent messengers to Asher (Ashir), Zebulun and Naphtali (Naphtali), and these came to meet them.” (Judges 6:33-35)
For the sins of King Yehu, G‑d began to “cut off parts of the Israelites,” incl. land of Menashe: “But Yehu (Jehu) did not try to walk in the law of the Lord God of Israel with all his heart. He did not turn away from the sins of Jeroboam, who caused Israel to sin. In those days the Lord began to cut off parts of the Israelites, and Hazael (Hazael) smote them throughout the entire border of Israel, east of the Jordan, all the land of Gilead (Gilead), [the tribe of] Gad, Reuben (Ruben), Menashe (Manasseh), [ starting] from Aroer, which is by the brook Arnone, and Gilead (Gilead) and Bashan (Bashan).” (2 Kings 10:31-33)
“...from the tribe of Manasseh twelve thousand were sealed;” (Rev. 7:6)

6-7-8-9-10-11-12 Zebulun (Zebulun), Issachar, Gad, Dan, Naphtali (Naphtali), Asher (Ashir), Shimon (Simeon)

In the Torah we read: “And she conceived again and gave birth to a son, and said: The Lord heard that I was unloved, and gave me this too. And she called his name: Shimon (Simeon).” (Gen. 29:33) (About Leah)
“Bilha (Bilhah) conceived and bore Jacob a son. And Rachel (Rachel) said: God judged me, and heard my voice, and gave me a son. Therefore she called his name Dan. And Bilha (Bilhah), Rachel's (Rachelin) maidservant, conceived and gave birth to another son for Jacob. And Rachel (Rachel) said: I fought a mighty struggle with my sister and prevailed. And she called his name: Naphtali (Naphtali). Leah (Leah) saw that she had stopped giving birth, and she took her maidservant Zilpah (Zilpah) and gave her to Jacob as a wife. And Zilpah (Zilpah), the maidservant of Leah (Linah), bore Jacob a son. And Leah (Leah) said: luck has come (more). And she called his name Gad. And Zilpah the maid of Leah gave birth to another son to Jacob. And Leah (Leah) said: It is for my good, for the women will call me blessed. And she called his name Asher (Ashir). (Gen. 30:5-13)
“And God heard Leah (Leah), and she conceived and bore Jacob a fifth son. And Leah (Leah) said: God has given me a reward (retribution) because I gave my maidservant to my husband. And she called his name Issachar. And Leah (Leah) conceived and bore Jacob a sixth son. And Leah (Leah) said: God has given me a wonderful gift; Now my husband will live with me, for I have given birth to him six sons. And she called his name Zebulun (Zebulun).” (Gen. 30:17-20)
Jacob blessed them: “Zebulun (Zebulun) will dwell by the seashore and by the ship’s pier, and his border will be as far as Sidon. Issachar is a strong donkey, lying between the channels of water; and he saw that the rest was good, and that the earth was pleasant: and he bowed his shoulders to bear the burden and began to work to pay the tribute. Dan will judge his people as one of the tribes of Israel; Dan will be a serpent on the road, an adder on the way, biting the horse's leg, so that his rider will fall backward. I hope for your help, Lord! The bastard - the crowd will press him, but he will push them back on their heels. For Asher (Ashir) his bread is too fat, and he will deliver royal dishes. Naphtali (Naphtali) - a slender (tall) doe (terevinth), uttering (blooming) beautiful speeches (branches). (Gen. 49:13-21)
Yaakov spoke about Shimon (Simeon) in Gen. 49:5-7.
The tribe of Zevulun participated in trade, the tribe of Issachar was engaged in agriculture and cattle breeding, and studied the Torah. The tribes of Dan and Gad defended their people.
“Issachar sat down as a strong donkey, lying between the channels of water; and he saw that the rest was good, and that the land was pleasant: and he bowed his shoulders to bear the burden and began to work to pay the tribute.” - Torah study (in free time from work).
When the kingdom was handed over to David, only two hundred people came from the tribe of Issachar, while thousands and tens of thousands came from other tribes (1 Chronicles 12:23-38)

But pay attention to these lines: “from the sons of Issachar [came] men of understanding, who knew what it was necessary for Israel to do, they were two hundred chief, and all their brothers followed their word;” (1 Chron. 12:32)
These 200 people knew what Israel needed to do when! They had “binah” - insight, understanding.
“Dan will be a serpent on the road, an asp on the way, biting the horse’s leg, so that his rider will fall back. I hope for your help, O Lord!” - Shimshon (Samson) was from this tribe. He defeated the Philistines. For more details, see the Court. 14-16.
“And Shimshon (Samson) cried to the Lord and said: Lord God! remember me and strengthen me only now, O God! so that I may at once take revenge on the Philistines for my two eyes. And Shimshon (Samson) moved the two middle pillars, on which the house was built, from their place, resting against them, into one right hand with his own, and in the other with his left. And Shimshon (Samson) said: Die, my soul, with the Philistines! And he resisted with all his strength, and the house collapsed on the owners and on all the people who were in it. And the dead whom [Samson] slew at his death were more than he slew in his life.” (Judges 16:28-30)
“You bastard,” the crowd will crowd him, but he will

will nip at her heels." - "Four of the six Hebrew words in this verse (have the same root consonants as in the word) are vile." They use three different roots meaning "fortune, increase", "cut off" and "attack, oppress". Gad was constantly in danger from its southern and eastern neighbors." (New Geneva Study Bible)
“For Asher (Ashir) his bread is too fat, and he will deliver royal dishes.” - “Ashir is promised extreme fertility of the soil, an abundance of bread and spices, which will be used for the royal table (cf. Deut. 33:24-25). Indeed, the territory of Asher between Carmel and Lebanon on the border with Phenicia was the most fruitful area in Palestine, and her works were delivered to the court of the kings of Israel and Phoenicia." (Explanatory Bible by Lopukhin http://www.bible.in.ua/underl/Lop/index.htm)
“Naptali (Naphtali) is a slender (tall) doe (terevinth), uttering (blooming) beautiful speeches (branches).” - Barak was from the tribe of Naphtali. See the song of Dvorah and Baraka (Judges 5)

Messianic meaning: “Formerly the land of Zebulun (Zebulun) and the land of Naphtali (Naphtali) were belittled; but what follows will exalt the seaside route, the Transjordanian country, the pagan Galilee. The people walking in darkness will see a great light; on those who live in the land of the shadow of death the light will shine.” (Isa. 9:1-2)
“When Yeshua (Jesus) heard that Yochanan (John) had been handed over [to custody], he withdrew into Galilee and, leaving Nazareth, came and settled in Capernaum by the sea, in the borders of Zebulun (Zebulun) and Naphtali (Naptali), so that what was spoken through the prophet Isaiah, who says: the land of Zebulun (Zebulun) and the land of Naphtali (Naptali), on the seaside way, beyond the Jordan, Galilee of the pagans, the people sitting in darkness saw a great light, and to those sitting in the land and shadow of death the light shone. From that time on, Yeshua (Jesus) began to preach and say: repent, for the Kingdom of Heaven is at hand.” (Matt. 4:12-17)
In the blessing Moses said: “Of Zebulun (Zebulun) he said: Rejoice, O Zebulun (Zebulun), in your ways, and Issachar in your tents; They call the people to the mountain, there they slaughter righteous sacrifices (legal sacrifices), for they feed on the wealth of the sea and the treasures hidden in the sand. About Gad he said: blessed is he who spread Gad; he rests like a lion and crushes both muscle and head; he chose for himself the firstfruits [of the land], there he was honored as an inheritance by the lawgiver, and he came with the heads of the people, and fulfilled the righteousness of the Lord and judgments with Israel. About Dan he said: Dan is a young lion who runs out of Bashan (Bashan). About Naphtali (Naphtali) he said: Naphtali (Naphtali) is pleased (filled with favor) and filled with the blessing of the Lord; the west (sea) and south are in [his] possession. About Asher (Ashir) he said: Blessed is Asher (Ashir) among the sons, he will be loved by his brothers, and will dip his foot in oil; iron and copper are your locks; As your days, your wealth [shall increase].” (Deut. 33:18-25)
19 “they call the people to the mountain, there they slaughter righteous sacrifices...” - we are talking about the Jerusalem temple.
King David said: “offer sacrifices of righteousness and trust in the Lord.” (Ps. 4:6)
Victims of truth - this is also to give Israel its due!
“So I ask: did they really stumble in order to fall? No way. But from their fall the salvation of the Gentiles is to arouse jealousy in them.” (Rom. 11:11)

“By “treasures hidden in the sand” we mean: 1) wealth obtained through agriculture; 2) wealth obtained by making glass (white glass, which was obtained from the sea and from sand - approx. V.), known since ancient times in Egypt, Phenicia and other countries; 3) wealth obtained by trading in purple shells found on the Phoenician coast." (Explanatory Bible by Lopukhin http://www.bible.in.ua/underl/Lop/index.htm)
More about treasures in the sand: tarit and chalazon (dye was extracted from it) (Rashi)
21 “firstfruits [of the land]” - The tribe of Gad, along with the tribe of Reuben and the half-tribe of Menashe, were the first to receive the land.
23 "the sea and the south are [his] possession." - sea: Lake Kinneret (Lake Genissaret)
25. “iron and copper are your gates” - The sons of the tribe of Asher, who lived at the northern borders of the Land of Israel, had to constantly worry about the safety of their lands. (http://www.machanaim.org/tanach/e-dvarim/inde11_1.htm)
All of these tribes are listed in Revelation 7, except Dan.
The Book of Ezekiel lists all the tribes: “And these are the exits of the city: on the north side the measures are four thousand five hundred; and the gates of the city are called after the names of the tribes of Israel; on the north there are three gates: the gate of Reuben (Reuben) is one, the gate of Judah is one, the gate of Levi is one. one. And on the east side [measures] four thousand five hundred, and three gates: the gate of Joseph alone, the gate of Benjamin (Benjamin) alone, the gate of Dan alone; and on the south side there are measures four thousand five hundred, and three gates: the gate of Shimon (Simeon) alone, the gates of Issachar alone, the gates of Zebulun (Zebulun) alone. On the sea side [measures] four thousand five hundred, there are three gates here: the gates of Gad alone, the gates of Asher (Asir) alone, the gates of Naphtali (Naphtali) alone. All around there are eighteen thousand And from that day on the name of the city will be: “The Lord is there.” (Ezek. 48:30-35)

Here are their names: Reuven, Shimon, Levi, Yehudah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Yosef, Binyamin.
Have you recalculated? Twelve? But not everything is as simple with arithmetic as it seems. Yosef's sons, Menashe and Ephraim, made rapid careers. Jacob adopted his grandchildren and “appointed” the ancestors of two independent tribes instead of their father. Thus, there were thirteen knees. Probably in order to preserve what is sacred for many Middle Eastern ( but not only) cultures, the number 12 is intact, one of the tribes - Levi - began to be kept “in mind”. The Bible explains this by saying that the descendants of Levi were assigned to serve in the tabernacle, and therefore, unlike the other tribes, they did not receive an inheritance in the Promised Land.

2. After the death of King Solomon (about 928 BC), the Jewish state was divided into two: Judah and Israel. The tribes of Yehuda and Benjamin ended up in Judah, and the remaining ten tribes made up the population of Israel. In 721 BC. The Assyrian king Sargon II captured the capital of the Kingdom of Israel Samaria and drove its inhabitants into captivity. From that moment on, ten of the twelve tribes of Israel disappeared from the historical scene. Tragic fate the lost tribes are explained both in the Bible and in later tradition as just retribution for sins. However, the hope for their return has not died for almost three thousand years. One, two, three, four, five... let's go look.

3. Some ancient authors showed an enviable knowledge of the fate of the lost tribes and argued that the exile contributed to their correction. Thus, the apocryphal Book of Ezra mentions that they live beyond the Euphrates River in the country of Arsareph, strictly observing the Law.
The Jewish historian Josephus writes in Antiquities of the Jews that “ten tribes still live beyond the Euphrates and are so numerous that they cannot be numbered.” And the Roman writer Pliny the Elder reports that the Sambation River with its rapid flow prevents the lost tribes from returning from exile. On Saturday, the riverbed dries up, “but you cannot cross it, so as not to violate the Law on the Sabbath, when it is forbidden to travel long distances, and when you try to cross it on Saturday, the river begins to boil with a terrible noise. Therefore, the ten tribes of Israel cannot be reunited with the two tribes; only with the coming of the Messiah will this become possible.”

4. The sages of the Mishnah and Talmud, who, as is known, rarely show unanimity on any issue, did not betray themselves in in this case. “Just as this day passes and does not return, so the tribes of Israel have gone and will not return,” argued Rabbi Akiva. “It gets dark and it gets light. So are the ten tribes: at first they were in darkness, but then there will be light for them,” Rabbi Eliezer objected to him. The ten tribes “will not return if their deeds are the same as on that day (i.e., before their exile), but they will return if their deeds (now) are not the same,” summarized Rabbi Shimon ben Yehuda.

5. The Jewish “Baron Munchausen” Eldad Danit (IX century), in his book replete with amazing details, tells that he himself comes from the tribe of Dan, and next to the Danites in the “Golden Country” near the Red Sea, other lost people “live in peace and harmony” tribes - Naphtali, Gad and Asherah:

“There they found themselves good land, fertile, spacious, replete with gardens, parks, fields and vineyards. And the Kushites began to pay tribute to the newcomers, because they were afraid of them. The named tribes had gold in abundance; very, very many sheep, cattle, camels, horses and donkeys; they sow, reap and live in tents, roam from border to border. They have as many children as there is sand on the seashore, and all the men are very warlike...”

The descendants of the lost tribe of Issachar, Eldad wrote, live “in the mountains, on the seashore, at the end of the Persian and Median lands; They live peacefully, calmly and carelessly, engage in cattle breeding, speak the sacred language and study the Torah.” To the south of the tribe of Issachar, the tribe of Zebulun is located in tents: “between them there is peace, love, brotherhood and friendship.” And the tribe of Ephraim and half the tribe of Menashe live in South Arabia, near Mecca - they are “very strong and warlike, so that one is able to defeat a thousand people.” And the tribe of Shimon and half the tribe of Menashe “dwell in the country kuzarim(Khazar)‚ at a distance of six months' journey from Jerusalem; they are innumerable and take tribute from 25 kingdoms. The Ishmaelites pay them tribute because of their fearsome appearance and bravery.”

6. Having learned about the existence of a “Jewish” state in distant Khazaria, a high-ranking official at the court of the Arab caliphs in Spain, Hasdai ibn Shaprut (10th century), was incredibly inspired:

“Through this we raised our heads, our spirit came to life and our hands became stronger. The kingdom of my master has become for us (a justification) to open our mouths boldly. Oh, if only I received this news great strength, since thanks to her our elevation will increase. Blessed be the Lord, the God of Israel, who did not deprive us of an intercessor and did not abolish the torch and the kingdom from the tribes of Israel!