Part 1 - Basic Sources
(ז) הִשְׁבַּ֨עְתִּי אֶתְכֶ֜ם בְּנ֤וֹת יְרוּשָׁלִַ֙ם֙ בִּצְבָא֔וֹת א֖וֹ בְּאַיְל֣וֹת הַשָּׂדֶ֑ה אִם־תָּעִ֧ירוּ ׀ וְֽאִם־תְּעֽוֹרְר֛וּ אֶת־הָאַהֲבָ֖ה עַ֥ד שֶׁתֶּחְפָּֽץ׃ (ס)
(7) I adjure you, O maidens of Jerusalem, By gazelles or by hinds of the field: Do not wake or rouse Love until it please!
(ה) הִשְׁבַּ֨עְתִּי אֶתְכֶ֜ם בְּנ֤וֹת יְרוּשָׁלִַ֙ם֙ בִּצְבָא֔וֹת א֖וֹ בְּאַיְל֣וֹת הַשָּׂדֶ֑ה אִם־תָּעִ֧ירוּ ׀ וְֽאִם־תְּעֽוֹרְר֛וּ אֶת־הָאַהֲבָ֖ה עַ֥ד שֶׁתֶּחְפָּֽץ׃ (ס)
(5) I adjure you, O maidens of Jerusalem, By gazelles or by hinds of the field: Do not wake or rouse Love until it please!
(ד) הִשְׁבַּ֥עְתִּי אֶתְכֶ֖ם בְּנ֣וֹת יְרוּשָׁלִָ֑ם מַה־תָּעִ֧ירוּ ׀ וּֽמַה־תְּעֹֽרְר֛וּ אֶת־הָאַהֲבָ֖ה עַ֥ד שֶׁתֶּחְפָּֽץ׃ (ס)
(4) I adjure you, O maidens of Jerusalem: Do not wake or rouse Love until it please!
רַבִּי זֵירָא הֲוָה קָמִשְׁתְּמִיט מִינֵּיהּ דְּרַב יְהוּדָה דִּבְעָא לְמִיסַּק לְאֶרֶץ יִשְׂרָאֵל, דְּאָמַר רַב יְהוּדָה: כׇּל הָעוֹלֶה מִבָּבֶל לְאֶרֶץ יִשְׂרָאֵל עוֹבֵר בַּעֲשֵׂה, שֶׁנֶּאֱמַר: ״בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פׇּקְדִי אוֹתָם נְאֻם ה׳״. וְרַבִּי זֵירָא — הָהוּא בִּכְלֵי שָׁרֵת כְּתִיב. וְרַב יְהוּדָה? כְּתִיב קְרָא אַחֲרִינָא: ״הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַים בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה וְגוֹ׳״. וְרַבִּי זֵירָא — הָהוּא שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל בְּחוֹמָה. וְרַב יְהוּדָה? ״הִשְׁבַּעְתִּי״ אַחֲרִינָא כְּתִיב. וְרַבִּי זֵירָא — הָהוּא מִיבְּעֵי לֵיהּ לְכִדְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, דְּאָמַר: שָׁלֹשׁ שְׁבוּעוֹת הַלָּלוּ לָמָּה? אַחַת שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל בְּחוֹמָה, וְאַחַת שֶׁהִשְׁבִּיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁלֹּא יִמְרְדוּ בְּאוּמּוֹת הָעוֹלָם, וְאַחַת שֶׁהִשְׁבִּיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַגּוֹיִם שֶׁלֹּא יִשְׁתַּעְבְּדוּ בָּהֶן בְּיִשְׂרָאֵל יוֹתֵר מִדַּאי. וְרַב יְהוּדָה — ״אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ״ כְּתִיב. וְרַבִּי זֵירָא — מִיבְּעֵי לֵיהּ לְכִדְרַבִּי לֵוִי, דְּאָמַר: שֵׁשׁ שְׁבוּעוֹת הַלָּלוּ לָמָּה? תְּלָתָא — הָנֵי דַּאֲמַרַן, אִינָךְ: שֶׁלֹּא יְגַלּוּ אֶת הַקֵּץ, וְשֶׁלֹּא יְרַחֲקוּ אֶת הַקֵּץ, וְשֶׁלֹּא יְגַלּוּ הַסּוֹד לַגּוֹיִם. ״בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה״, אָמַר רַבִּי אֶלְעָזָר: אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אִם אַתֶּם מְקַיְּימִין אֶת הַשְּׁבוּעָה — מוּטָב, וְאִם לָאו — אֲנִי מַתִּיר אֶת בְּשַׂרְכֶם כִּצְבָאוֹת וּכְאַיְלוֹת הַשָּׂדֶה.
Rabbi Zeira was avoiding Rav Yehuda, as [Rabbi Zeira] sought to ascend to Eretz Yisrael [but] Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive mitzva, as it is stated: “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22). And how does Rabbi Zeira [interpret that verse]? [Rabbi Zeira maintains] that [verse] is written about the Temple service vessels [as the previous verse states: “Thus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lord” (Jeremiah 27:21)]. And [how does] Rav Yehuda [respond]? Another verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field...". And Rabbi Zeira [maintains that means] that the Jews should not ascend as a wall. And [what does] Rav Yehuda [reply to this]? [This command is derived from another verse in which “I adjure you” (Song of Songs 3:5) is written. The Gemara asks: And [how does] Rabbi Zeira [explain the repetition of this oath in these verses]? That verse is necessary for that [which was taught by] Rabbi Yosei, son of Rabbi Ḥanina, who said: Why are these three oaths (Song of Songs 2:7, 3:5, 8:4) [needed]? One, so that the Jews should not ascend to Eretz Yisrael as a wall. And another one, that the Holy One, Blessed be He, adjured the Jews that they should not rebel against the nations of the world. And [the last] one is that the Holy One, Blessed be He, adjured the nations that they should not subjugate the Jews excessively. And how does Rav Yehuda respond? It is written: “That you not awaken or stir up” (Song of Songs 2:7), [which serves to include a prohibition against Jews immigrating to Eretz Yisrael]. And [how does] Rabbi Zeira [explain the extra emphasis of this phrase]? He needs [this phrase] for that which was taught by Rabbi Levi, who said: These six oaths, [i.e., the aforementioned three verses containing oaths, each of which contains the phrase “That you not awaken or stir up,”] why [are they necessary]? Three are those that we said. The other [three are as follows]: That [those who know] should not reveal the end [of days]; and that they should not distance the end; and that they should not reveal the secret to the nations. "by the gazelles and by the hinds of the field” (Song of Songs 2:7). Rabbi Elazar said: The Holy One, Blessed be He, said to the Jewish people: If you fulfill the oath, it is good, and if not, I will abandon your flesh like the gazelles and like the hinds of the field.
Question 1: Distance or Force
ושלא ירחקו את הקץ - בעונם ל"א שלא ידחקו גרסינן לשון דוחק שלא ירבו בתחנונים על כך יותר מדאי:
R' Shlomo Yitzchaki (1040-1105)
And not to distance the end - in sin there is another version [which reads] "not to force [the end]", in the language of "forcing", [meaning] not to increase our supplications excessively.
Question 2: 'As a Wall'
שלא יעלו בחומה - יחד ביד חזקה:
R' Shlomo Yitzchaki (1040-1105)
Not to ascend as a wall - together with a strong hand
ההוא שלא יעלו ישראלבחומה.אולי צ"ל כחומה וכדאיתא ביומא (ט ב) אם עשיתם עצמכם כחומה כו' ע"ש:
R' Shmuel Strashun (1794-1872)
Not to ascend as a wall.Maybe it means to say like a wall, as in Yoma 9b: If you had made yourselves like a wall.
שלא יעלו ישראל בחומה כו'. ר"ל ודאי דרשות לכל אחד מישראל לעלות לא"י אלא שלא יעלו ביחד ביד חזקה ולבנות להם חומות ירושלים...
Maharal of Prague (1525-1609)
Not to ascend as a wall. Meaning, certainly every Jew has permission to ascend to Israel, but they cannot go together with a strong hand to build the walls of Jerusalem...
Question 3: 'Oaths'?
הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלָיִם, בַּמֶּה הִשְׁבִּיעָן, רַבִּי אֱלִיעֶזֶר אוֹמֵר הִשְׁבִּיעָן בַּשָּׁמַיִם וּבָאָרֶץ, בִּצְבָאוֹת, בְּצָבָא שֶׁל מַעְלָה וּבְצָבָא שֶׁל מַטָּה, בִּשְׁתֵּי צְבָאוֹת, הֱוֵי אוֹמֵר בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָֹּׂדֶה, זוֹ חַיַּת הַשָֹּׂדֶה, הָאֵיךְ מָה דְאַתְּ אָמַר (איוב ה, כג): כִּי עִם אַבְנֵי הַשָֹּׂדֶה בְרִיתֶךָ וְחַיַּת הַשָֹּׂדֶה הָשְׁלְמָה לָּךְ. רַבִּי חֲנִינָא בַּר פַּפָּא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן. רַבִּי חֲנִינָא אָמַר הִשְׁבִּיעָן בָּאָבוֹת וּבָאִמָּהוֹת, בִּצְבָאוֹת אֵלּוּ אָבוֹת שֶׁעָשׂוּ צִבְיוֹנִי וְעָשִׂיתִי צִבְיוֹנִי בָּם. אוֹ בְּאַיְלוֹת הַשָֹּׂדֶה, אֵלּוּ הַשְּׁבָטִים, הָאֵיךְ מָה דְאַתְּ אָמַר (בראשית מט, כא): נַפְתָּלִי אַיָּלָה שְׁלֻחָה. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הִשְׁבִּיעָן בַּמִּילָה, בִּצְבָאוֹת, בְּצָבָא שֶׁיֵּשׁ בָּהּ אוֹת. אוֹ בְּאַיְלוֹת הַשָֹּׂדֶה, שֶׁשּׁוֹפְכִין דָּמָם כְּדַם צְבִי וְאַיָּל. וְרַבָּנָן אָמְרֵי הִשְׁבִּיעָן בְּדוֹרוֹ שֶׁל שְׁמַד, בִּצְבָאוֹת, שֶׁעָשׂוּ צִבְיוֹנִי בָּעוֹלָם וְשֶׁעָשִׂיתִי צִבְיוֹנִי בָּהֶן. אוֹ בְּאַיְלוֹת הַשָֹּׂדֶה, שֶׁשּׁוֹפְכִין דָּמָן עַל קְדֻשַּׁת שְׁמִי כְּדַם הַצְּבִי וְדַם הָאַיָּל, הֲדָא הוּא דִכְתִיב (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. אָמַר רַבִּי חִיָּא בַּר אַבָּא אִם יֹאמַר לִי אָדָם תֵּן נַפְשְׁךָ עַל קְדֻשַּׁת שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲנִי נוֹתֵן, וּבִלְבַד שֶׁיַּהַרְגוּנִי מִיָּד, אֲבָל בְּדוֹרוֹ שֶׁל שְׁמַד אֵינִי יָכוֹל לִסְבֹּל. וּמָה הָיוּ עוֹשִׂים בְּדוֹרוֹ שֶׁל שְׁמַד, הָיוּ מְבִיאִין כַּדּוּרִיּוֹת שֶׁל בַּרְזֶל וּמְלַבְּנִין אוֹתָן בָּאֵשׁ וְנוֹתְנִין אוֹתָן תַּחַת שֵׁיחֵיהֶן וּמַשִֹּׂיאִין נַפְשׁוֹתָם מֵהֶם וּמְבִיאִין קְרוֹמִיּוֹת שֶׁל קָנִים וְנוֹתְנִין אוֹתָן תַּחַת צִפָּרְנָן וּמַשִֹּׂיאִין נַפְשׁוֹתֵיהֶם מֵהֶם, הוּא שֶׁאָמַר דָּוִד (תהלים כה, א): אֵלֶיךָ ה׳ נַפְשִׁי אֶשָֹּׂא, אַשִֹּׂיא כְּתִיב, שֶׁהָיוּ מַשִֹּׂיאִין נַפְשָׁם עַל קְדֻשַּׁת שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר רַבִּי אוֹשַׁעְיָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הַמְתִּינוּ לִי וַאֲנִי עוֹשֶׂה אֶתְכֶם כְּצָבָא שֶׁל מַעְלָה. רַבִּי יוּדָן בְּשֵׁם רַבִּי מֵאִיר אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אִם תִּשְׁמְרוּ שְׁבוּעָתִי אֶעֱשֶׂה אֶתְכֶם כְּצָבָא שֶׁל מַעְלָה, וְאִם לָאו אֶעֱשֶׂה אֶתְכֶם כְּצָבָא שֶׁל מַטָּה. רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר שְׁתֵּי שְׁבוּעוֹת יֵשׁ כָּאן, אַחַת לְיִשְׂרָאֵל וְאַחַת לְאֻמּוֹת הָעוֹלָם, נִשְׁבַּע לְיִשְׂרָאֵל שֶׁלֹא יִמְרְדוּ עֹל הַמַּלְכֻיּוֹת, וְנִשְׁבַּע לַמַּלְכֻיּוֹת שֶׁלֹא יַקְשׁוּ עֹל עַל יִשְׂרָאֵל, שֶׁאִם מַקְשִׁים עֹל עַל יִשְׂרָאֵל הֵן גּוֹרְמִין לַקֵּץ לָבוֹא שֶׁלֹא בְּעוֹנָתוֹ. אָמַר רַבִּי לֵוִי כְּתִיב (ישעיה לב, א): הֵן לְצֶדֶק יִמְלָךְ מֶלֶךְ, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִיד מֶלֶךְ חָנֵף עַל אֻמָּתוֹ עַד שֶׁגּוֹבֶה דִּיקֵי שֶׁלָּהּ וְגוֹמְרָהּ תְּחִלָּה. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי תַּנְחוּם אָמַר מַה שּׁוֹטְרֵי יִשְׂרָאֵל אוֹמְרִין לְפַרְעֹה הֲדָא הוּא דִכְתִיב (שמות ה, טז): תֶּבֶן אֵין נִתָּן לַעֲבָדֶיךָ וגו' וְחָטָאת עַמֶּךָ, אַתְּ חָטֵי עַל עַמָּךְ וְאַתְּ חָטֵי עַל אֻמָּתָךְ וְאַתְּ גּוֹרֵם לְעַצְמְךָ שֶׁתִּסְתַּלֵּק הַמַּלְכוּת מִמְּךָ וְתִנָּתֵן לְאֻמָּה אַחֶרֶת. רַבִּי חֶלְבּוֹ אוֹמֵר אַרְבַּע שְׁבוּעוֹת יֵשׁ כָּאן, הִשְׁבִּיעַ לְיִשְׂרָאֵל שֶׁלֹא יִמְרְדוּ עֹל הַמַּלְכֻיּוֹת, וְשֶׁלֹא יִדְחֲקוּ עַל הַקֵּץ, וְשֶׁלֹא יְגַלּוּ מַסְטִירִין שֶׁלָּהֶם לְאֻמּוֹת הָעוֹלָם, וְשֶׁלֹא יַעֲלוּ חוֹמָה מִן הַגּוֹלָה. אִם כֵּן לָמָּה מֶלֶךְ הַמָּשִׁיחַ בָּא, לְקַבֵּץ גָּלֻיּוֹתֵיהֶן שֶׁל יִשְׂרָאֵל. רַבִּי אוֹנְיָא אָמַר אַרְבַּע שְׁבוּעוֹת הִשְׁבִּיעָן כְּנֶגֶד אַרְבָּעָה דּוֹרוֹת שֶׁדָּחֲקוּ עַל הַקֵּץ וְנִכְשְׁלוּ, וְאֵלּוּ הֵן: אֶחָד בִּימֵי עַמְרָם, וְאֶחָד בִּימֵי דֵּינַיי, וְאֶחָד בִּימֵי בֶּן כּוֹזֵבָא, וְאֶחָד בִּימֵי שׁוּתֶלַח בֶּן אֶפְרָיִם, הֲדָא הוּא דִכְתִיב (תהלים עח, ט): בְּנֵי אֶפְרַיִם נוֹשְׁקֵי רוֹמֵי קָשֶׁת. וְיֵשׁ אוֹמְרִים אֶחָד בִּימֵי עַמְרָם, וְאֶחָד בְּדוֹרוֹ שֶׁל שְׁמַד, וְאֶחָד בִּימֵי בֶּן כּוֹזֵבָא, וְאֶחָד בִּימֵי שׁוּתֶלַח בֶּן אֶפְרָיִם, שֶׁנֶּאֱמַר; בְּנֵי אֶפְרַיִם נוֹשְׁקֵי רוֹמֵי קָשֶׁת, וְהֵן הָיוּ מְחַשְּׁבִין בְּשָׁעָה שֶׁנִּתְגַּזְּרָה גְּזֵרָה כְּשֶׁדִּבֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא עִם אַבְרָהָם אָבִינוּ בֵּין הַבְּתָרִים וּמִשֶּׁנּוֹלַד יִצְחָק הִתְחִיל, מֶה עָשׂוּ נִתְקַבְּצוּ וְיָצְאוּ לַמִּלְחָמָה וְנָפְלוּ מֵהֶן חֲלָלִים הַרְבֵּה, מִפְּנֵי מָה, שֶׁלֹא הֶאֱמִינוּ בַּה׳ וְלֹא בָטְחוּ בִּישׁוּעָתוֹ, עַל שֶׁעָבְרוּ עַל הַקֵּץ וְעָבְרוּ עַל הַשְּׁבוּעָה. אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ, רַבִּי יוּדָן וְרַבִּי בֶּרֶכְיָה. רַבִּי יוּדָן אָמַר אַהֲבָה שֶׁאָהַב יִצְחָק אֶת עֵשָׂו, שֶׁנֶּאֱמַר (בראשית כה, כח): וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו, מַהוּ עַד שֶׁתֶּחְפָּץ, עַד שֶׁנַּעֲשָׂה חֶפְצוֹ שֶׁל זָקֵן. רַבִּי בֶּרֶכְיָה אָמַר אַהֲבָה שֶׁאָהַב הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (מלאכי א, ב): אָהַבְתִּי אֶתְכֶם אָמַר ה׳, מַהוּ עַד שֶׁתֶּחְפָּץ, מַלְכוּת שֶׁל מַעֲלָן, לִכְשֶׁתַּחְפֹּץ מִדַּת הַדִּין מֵאֵלֶיהָ, אֲנִי הוּא מְבִיאָהּ בְּקוֹלֵי קוֹלוֹת וְלֹא אֶתְעַכֵּב, לְכָךְ נֶאֱמַר: עַד שֶׁתֶּחְפָּץ.
"I adjure you, O maidens of Jerusalem (Song of Songs 2:7)": by what did he make them swear? Rabbi Eliezer said: "By heaven and earth". "By gazelles (bitzevaot)": by the host (betzava) above and by the host below, by two hosts (tzevaot). And he also said "By gazelles or by hinds of the field": this is the beast of "the field". And how is this supported? He said: "For you will have a pact with the rocks in the field, and the beasts of the field will be your allies (Job 5:23)"". Rabbi Chanina son of Pappa and Rabbi Judah son of Rabbi Simon. Rabbi Chanina said: "He made them swear by their fathers and mothers (ba'avot uva'imahot). "By gazelles (bitzevaot)": these are the fathers ('avot) who performed my will (tzivyoni) and I performed my will through them. "Or by hinds of the field": these are the tribes. And how is this supported? He said: "Naphtali is a hind let loose (Genesis 49:21)". Rabbi Judah son of Rabbi Simon said: "He made them swear by the circumcision. "By gazelles (bitzevaot)": by the host (betzava) which has this sign ('ot) on it. "Or by hinds of the field": since they pour out their blood like the blood of a gazelle or a hind". And the Rabbis said: "He made them swear by the generation of the destruction. "By gazelles (bitzev'aot)": because the hosts (tzev'aot) performed my will (tzivyoni) in the world and I performed my will through them. "Or by hinds of the field": since they pour out their blood for the sanctification of my name like the blood of a gazelle or a hind". See! It is written: "It is for Your sake that we are slain all day long (Psalm 44:23)". Rabbi Chiyya son of Abba said: "If someone should say to me: "Give your soul for the sanctification of the name of the Holy One, blessed be He, I will give it, but only if he will kill me right away. But in the generation of the destruction I could not have endured. What were they doing in the generation of the destruction? They were bringing discs of iron and they were making them white-hot in fire and placing them beneath their armpits and removing their lives with them. And they brought splinters of reeds and placing them beneath their fingernails and removing their lives through them. It is as David said: " O Hashem, I lift up my soul (nafshi 'es'a) (Psalm 25:1)". "I give over ('asi') is written, because they were giving over their lives (masi'in nafsham) for the sanctification of the name of the Holy One, blessed be He". Rabbi Oshaya said: "The Holy One, blessed be He, said to Israel: "Die for me and I will make you like the host above"". Rabbi Yudan in the name of Rabbi Meir said: "The Holy One, blessed be He, said to Israel: "If you will guard my oath I will make you like the host above, and if not, I will make you like the host below"". Rabbi Jose son of Chanina said: "Two oaths were this way, one to Israel and the other to the nations of the world. He swore to Israel that they will not revolt against the yoke of the kingdoms, and he swore to the kingdoms that they would not make the yoke over Israel harsh. If they make harsh the yoke over Israel then they cause the end to come when it is not its time". Rabbi Levi said: "It is written: "Behold, a king shall reign in righteousness (Isaiah 32:1)": does not the Holy One, blessed be He, raise up a tyrant over his nation when he is going to collect what they owe and then cancel their debt?". Rabbi Abbahu in the name of Rabbi Tanchum said: "What did the officials of Israel say to Pharaoh? See! It is written: "No straw is issued (nittan) to your servants...the fault (chatat) is with your own people (Exodus 5:16)". You have sinned (chatei) against your people and you have sinned against your nation and you are dragging it along with yourself, that the kingdom will be removed from you and given (tinnaten) over to another nation". Rabbi Chelbo says: "Four oaths were this way, one to Israel and the other to the nations of the world. He swore to Israel that they will not revolt against the yoke of the kingdoms, that they will not hasten the end, that they will not reveal the mysteries which they have to the nations of the world and they will not ascend from the exile". If so, why does the King Messiah come to gather the exiles of Israel? Rabbi Oniya said: "Four oaths he made them swear according to the four generations that hastened the end and stumbled. These were the ones: One was in the days of Amram, one was in the days of Deinai, one was in the days of Bar Kochba, and one was in the days of Shutelach son of Ephraim. See! It is written: "Like the Ephraimite bowmen who played false in the day of battle (Psalm 78:9)"". (There are those who say that one was in the days of Amram, one was the generation of the destruction, one was in the days of Bar Kochba, and one was in the days of Shutelach son of Ephraim, as it is said: "Like the Ephraimite bowmen who played false in the day of battle (Psalm 78:9)"). "They were the ones calculating the time from the decree decreed when the Holy One, blessed be He, spoke with Abraham our father in the covenant between the parts instead of from the birth of Isaac. What did they do? They gathered and went forth to war and many of them fell dead. Why? "Because they did not believe in Hashem and did not trust in his salvation (Psalm 78:9): because they transgressed concerning the end and transgressed against the oath". "Do not wake or rouse love until it please!": Rabbi Yudan and Rabbi Berechya. Rabbi Yudan said: "Love" with which Isaac loved Esau, as it is said: "And Isaac loved Esau (Genesis 25:28)". What about "Until it please"? Until the desire of an old man has been accomplished". Rabbi Berechya said: "Love" with which the Holy One, blessed be He, loved Israel, as it is said: "I have shown you love, said Hashem (Malachi 1:2)". What about "Until it please"? The kingdom above. "Until it please" the measure of justice by itself, then I will bring it with the sounds of thunder and I will not put it off. So, it is said: "Until it please"".
Part 2 - Sources Appearing to Accept it as Halacha
פסקי ריא"ז, כתובות פרק יג סימן ו'
ואעפ"כ אין להם לישראל לעלות יחד וביד חזקה כעין קיבוץ גלויות שאין להם למהר הקץ עד שיחיש הבורא גאולתינו שנאמר אם תעירו ואם תעוררו את האהבה עד שתחפץ
Piskei Riaz, Ketubot 13:6
R' Yeshaya ben Eliyahu DiTrani (13th C)
And even so Israel does not have [permission] to ascend together and with a strong hand in the manner of the ingathering of exiles because they do not have [permission] to hasten the end [of times] until God hastens our redemption, as it says, 'Do not awaken or rouse Love until it please".
כפתור ופרח (פ"י)
מיהו לא יעלו על מנת לכבוש עד שיבוא הקץ וכדאיתא סוף כתובות אם תעירו ואם תעוררו
Kaftor Vaferach (Ch. 10)
R' Ishtori Haparchi (1280-1355)
...however they should not go up to conquer it until the end [of times] comes, and as it says at the end of Ketubot, "that you not awaken or stir up"...
שו"ת הריב"ש, סימן קא
וגם עתה אחת משלש שבועות שהשביע הקב"ה לישראל שלא יעלו כחומה
Rivash, Section 101
R' Yitzchak ben Sheshet Perfet (1326-1408)
And also now, one of the three oaths that God adjured Israel was not to ascend like a wall...
שו"ת הרשב"ש, סימן ב'
...כמו שאמרו ז"ל בגמרא כתובות פרק האחרון שהיא מכלל שבועות שהשביע הקב"ה את ישראל לא ימהרו את הקץ ושלא יעלו בחומה וצא וראה בני אפרים מה קרה להם שמהרו את הקץ אמנם מצוה היא על כל יחיד לעלות לדור שם
Shut HaRashbash, Section 2
R' Shlomo ben Shimon Duran (c. 1400-1467)
As they said in the Gemara in the last chapter of Ketubot, that it is in the category of oaths that God adjured Israel not to hasten the end and not to go up as a wall. And go see what happened to bnei Ephraim when they [tried to] hasten the end. But it is a mitzvah on every individual to go up to live there [in Israel].
...לְכָךְ נֶאֱמַר: וְלֹא נָחָם אֱלֹקִים דֶּרֶךְ אֶרֶץ [וגו', ולא נחם אלקים דרך ארץ] פְּלִשְׁתִּים, לָמָּה, אֶלָּא שֶׁטָּעוּ שִׁבְטוֹ שֶׁל אֶפְרַיִם וְיָצְאוּ מִמִּצְרַיִם עַד שֶׁלֹא שָׁלַם הַקֵּץ, וְנֶהֶרְגוּ מֵהֶם שְׁלשִׁים רִבּוֹא. וְלָמָּה נֶהֶרְגוּ, שֶׁחִשְּׁבוּ מִיּוֹם שֶׁנִּדְבַּר עִם אַבְרָהָם בֵּין הַבְּתָרִים וְטָעוּ שְׁלשִׁים שָׁנָה, שֶׁנֶּאֱמַר (תהלים עח, ט): בְּנֵי אֶפְרָיִם נוֹשְׁקֵי רוֹמֵי קָשֶׁת, לוּלֵי שֶׁטָּעוּ לֹא יָצָאוּ, מִי הָיָה חָפֵץ לְהוֹצִיא אֶל הוֹרֵג בָּנָיו, אֶפְרָיִם, שֶׁנֶּאֱמַר (הושע ט, יג): וְאֶפְרַיִם לְהוֹצִיא אֶל הוֹרֵג בָּנָיו, וַהֲרָגוּם פְּלִשְׁתִּים, שֶׁנֶּאֱמַר (דברי הימים א ז, כ כא): וּבְנֵי אֶפְרַיִם שׁוּתָלַח, וַהֲרָגוּם אַנְשֵׁי גַּת. וְהָיוּ עַצְמוֹתֵיהֶם שְׁטוּחִין בַּדֶּרֶךְ חֳמָרִים חֳמָרִים, שֶׁכְּבָר הָיָה לָהֶם שְׁלשִׁים שָׁנָה שֶׁיָּצְאוּ עַד שֶׁלֹא יָצְאוּ אֲחֵיהֶם מִמִּצְרָיִם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם יִרְאוּ יִשְׂרָאֵל עַצְמוֹת בְּנֵי אֶפְרַיִם שְׁטוּחִין בַּדֶּרֶךְ יַחְזְרוּ לְמִצְרָיִם...
...That is why it is stated: “God did not lead them via the land [derekh eretz].”
“ Philistines.” Why? The tribe of Ephraim had erred and departed from Egypt before the appointed time, and three hundred thousand of them were killed. Why were they killed? It is because they calculated from the day that Abraham was spoken to [during the Covenant] between the Parts and erred by thirty years, as it is stated: “The children of Ephraim were as archers handling the bow [that turned back on the day of battle; they did not keep the covenant of God]” (Psalms 78:9–10). Had it not been that they erred, they would not have departed, [for] who would desire to bring out his descendants to be killed, [as seemingly attributed to] Ephraim, as it is stated: “But Ephraim shall bring forth his children to the killer” (Hosea 9:13)? The Philistines killed them, as it is stated: “And the sons of Ephraim…Shutelaḥ… and the people of Gat killed them” (I Chronicles 7:20–21). Their bones were scattered along the way in piles, as it had already been thirty years from when they departed until their brethren departed from Egypt. The Holy One blessed be He said: ‘Were Israel to see the bones of the Ephraimites scattered on the way, they would return to Egypt...
“ Philistines.” Why? The tribe of Ephraim had erred and departed from Egypt before the appointed time, and three hundred thousand of them were killed. Why were they killed? It is because they calculated from the day that Abraham was spoken to [during the Covenant] between the Parts and erred by thirty years, as it is stated: “The children of Ephraim were as archers handling the bow [that turned back on the day of battle; they did not keep the covenant of God]” (Psalms 78:9–10). Had it not been that they erred, they would not have departed, [for] who would desire to bring out his descendants to be killed, [as seemingly attributed to] Ephraim, as it is stated: “But Ephraim shall bring forth his children to the killer” (Hosea 9:13)? The Philistines killed them, as it is stated: “And the sons of Ephraim…Shutelaḥ… and the people of Gat killed them” (I Chronicles 7:20–21). Their bones were scattered along the way in piles, as it had already been thirty years from when they departed until their brethren departed from Egypt. The Holy One blessed be He said: ‘Were Israel to see the bones of the Ephraimites scattered on the way, they would return to Egypt...
המהר"ל בספרו נצח ישראל פכ"ד
ועוד פי' בדורו של שמד ר"ל אף אם יהיו רוצים להמית אותם בעינוי קשה לא יהיו יוצאים ולא יהיו משנים בזה...
Netzach Yisrael, Ch. 24
Maharal of Prague (c. 1512-1609)
Another explanation [of the Midrash's statement in Shir Hashirim Rabbah 2:20 that "they adjured them in a generation of persecution] is that even if they want to kill [the Jews] with harsh affliction, they will not leave [exile] nor will they change [their behaviour]...
אגרת תימן (רמב"ם)
ולפי שידע שלמה ע"ה ברוח הקודש שהאומה הזאת באֹרך זמן גלותה תפצר להתנועע בלא עתה הראויה, ויאבדו בשביל זה ויבואו עליהם צרות, והזהיר מלעשות זה, והשביע האומה על דרך משל, ואמר: "השבעתי אתכם בנות ירושלים בצבאות או באילות השדה אם תעירו ואם תעוררו את האהבה עד שתחפץ". ואתם אחינו אהובינו, קבלו עליכם שבועתו, ואל תעירו את האהבה עד שתחפץ...
Epistle to Yemen. Ch. XX.
Rambam (1138-1204)
And since Shlomo, of blessed memory, foresaw with Divine inspiration, that the prolonged duration of the exile would incite some of our people to seek to terminate it before the proper time, and as a consequence they would perish or meet with disaster. And he warned them against this and adjured them in a metaphorical manner, as we read, "I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that ye awaken not, nor stir up love, until it please." And now dear brothers, accept the oath upon yourselves and stir not up love until it please...
ויואל משה, עמ. ה
היות כי בעוה"ר בשנים האחרונות סבלנו צרות רבות ומרורות כלענה, אשר לא היתה כזאת לישראל מאז היה לגוי...והנה מלפנים בישראל בכל הדורות כשהגיעה עת צרה ליעקב, תקרו ודרשו מה זה ועל מה זה, איזה עון גרם להביא לידי כך...ועכשיו בדורונו זה אין צריכין לחפש ולבקש במטמונים את העון שהביא עלינו את הצרה הזאת, כי הוא גלוי ומפורש בדברי חז"ל, שהגידו לנו זאת בפי' שלמדו מקראי שעל ידי העברה על השבועות שלא לעלות בחומה ושלא ידחקו את הקץ ח"ו אנו מתיר את בשרכם כצבאות וכאילות השדה. ובעוה"ר כן הי', המינום והאפיקורסים עשו כל מיני השתדלות לעבור על השבועות הללו לעלות בחומה וליקח מעצמם ממשלה וחירות קודם הזמן, שזהו דחיקת הקץ, והמשיכו לבות רוב בני ישראל לרעיון הטמא הזה.
Vayoel Moshe, p. 5
R' Yoel Teitelbaum (1887-1979)
It has happened that in our many sins, recent years we suffered much suffering as bitter as wormwood, such as was never [before] for Israel from the time they became a nation...and here before Israel in every generation when "it is a time of trouble for Yaakov", [we] read and learn what is it and on what account it [occurred], which sin caused it to come to this...and now in our generations one does not need to look and seek out in storehouses the sin that brought this suffering on us, for it is revealed and explicit in the words of Chazal, who tell us this explicitly, that they learn from the verses that on account of violating the oaths not to ascend as a wall and not to force the end [of days] God forbid, [God will] "abandon your flesh like the gazelles and like the hinds of the field". And in our many sins so it has happened, the heretics and apostates made all kinds of efforts to transgress these oaths, to go up as a wall and take for themselves sovereignty and freedom before the [proper] time, which is forcing the end [of days], and they pushed most of Bnei Yisrael to this impure idea.
Part 3 - Zionist Responses
Category A - Zionism Did Not Violate Oaths
Answer 1 - Zionists Did Not Take it by Force
Rabbi Tzvi Hirsch Kalischer, Drishat Tziyon, Maamar Kadishin, 1862
Regarding the oath of G-d, which forms the basis for people who retreat from listening to the words of the prophet – “Do not give Him silence until He establishes and makes Jerusalem the praise of the earth” (Yishaya 62:7) – I will respond to you in two ways: Firstly, the warning “do not arouse or awaken” (Shir Hashirim 2:7) only means that we may not go up with a strong hand to the walls of Jerusalem, as it is explicitly stated in the Gemara there (Kesubos 111a) “that they must not go up as walls” and Rashi explains “with strength”; and also that they must not rebel against the nations; but rather they must wait for the kindness of Hashem, that He turn His eye of mercy to us, if He is pleased with the work of our hands. He only made us swear not to engage in forceful immigration, to go up to the mountain with strength, but to desire its stones and to settle the land is fine, and there is no greater mitzvah than this, as I have explained at length.
ויואל משה, סי' י-יז
שיש לפרשו בג" פנים: א) עלי' של כנופיא גדולה ביחד; ב) עלי' של רוב ישראל; ג) עלי' ע"י מלחמה שלא ברשות נגד האומה היושבת שמה. ודברי רש"י ז"ל סתומים, שכתב יחד ביד חזקה ולשון זה צריך ביאור להבין כוונתו...נראה ברור כוונת דברי רש"י ז"ל שתפס לשון ראשון מה שאמר יחד האיסור הוא בעלי' מרובה יחד, ומה שאמר אח"ך ביד חזקה הוא לפרש המאמר דלמה נקרא העלי' מרובה יחד בלשון בחומה, בשביל דכשהעלי' היה ביחד יש להם שמה יד חזקה, כלומר התחזקות יתירה כנ"ל, ולכן נקרא בחומה...
שיש לפרשו בג" פנים: א) עלי' של כנופיא גדולה ביחד; ב) עלי' של רוב ישראל; ג) עלי' ע"י מלחמה שלא ברשות נגד האומה היושבת שמה. ודברי רש"י ז"ל סתומים, שכתב יחד ביד חזקה ולשון זה צריך ביאור להבין כוונתו...נראה ברור כוונת דברי רש"י ז"ל שתפס לשון ראשון מה שאמר יחד האיסור הוא בעלי' מרובה יחד, ומה שאמר אח"ך ביד חזקה הוא לפרש המאמר דלמה נקרא העלי' מרובה יחד בלשון בחומה, בשביל דכשהעלי' היה ביחד יש להם שמה יד חזקה, כלומר התחזקות יתירה כנ"ל, ולכן נקרא בחומה...
Vayoel Moshe, Sections 10-17
R' Yoel Teitelbaum (1887-1979)
One can explain it in three ways: A) Ascent of a large group together; B) Ascent of a majority of Israel; C) Ascent by war without permission in opposition to the nation living there. And the words of Rashi are opaque, for he writes 'together with a strong hand' and this language requires explanation to understand his intent...it seems clear the intent of Rashi is to seize on the initial language when he says 'together', that the prohibition is for many to go up together, and when he then says 'with a strong hand' that explains the statement, why does it use the language of 'in a wall' to describe the ascent of many together, because when the ascent is together they are [like] a strong hand meaning greater strength, so it seems to me, and therefore it says 'in a wall'...
Answer 2 - Zionists Did Not Go Up As One
Rabbi Yehudah Alkalai, Minchat Yehudah, 1843
Therefore, He made us swear not to come (to Israel) all-together for two reasons (Babylonian Talmud: Ketubot 111a). Firstly we will need our brothers in the Diaspora to help those who come to settle, for it is written: “What shall one answer the messengers of the nation? That the Lord has founded Zion, and the poor of his people shall find shelter in it.” (Isiah 14:32) Secondly, the Holy One Blessed be He desires that this redemption come about through honor and therefore He made us swear not to come together so that we would not be spread across the fields as Bedouin, rather little by little [we will come] until this land is reclaimed and rebuilt speedily in our days.
Answer 3 - World's Acceptance Removes Premise of Oath
מכתב האור שמח על מצוות יישוב ארץ ישראל בזמן הזה, וביטול ג' השבועות
אולם זה במאה הזאת זרחו קוי אור ע"י גדולי המעש כמו מאנטיפיורי וכיו"ב בהתעוררות רב, ומהרבנים ר' צבי הירש מטאהרן ור' אליהו מגריידיץ, לבנות ולשכלל ירושלים ולהסיר שוממותיה...ורבנים הרבה עמדו מנגד, ואף אותם שהיה בלבם לקרב את הדבר שמו יד לפה, מפני כי חרדו...ומהג' שבועות שהשביע, לבנות־ירושלים (כתובות קי"א. ושיה"ש רבה ב' פסוק השבעתי אתכם בנות ירושלים)...אמנם כעת הסבה ההשגחה אשר באספת הממלכות הנאורות בסאן־רעמא, ניתן צו אשר ארץ ישראל תהיה לעם ישראל, וכיון שסר פחד השבועות וברשיון המלכים קמה מצות ישוב ארץ ישראל, ששקולה כנגד כל מצוות שבתורה (ספרי פ' ראה) - למקומה. ומצוה על כל איש לסייע בכל יכלתו לקיים מצוה זו...
Letter to the Mizrachi, translated by Rabbi Daniel Mann
Rabbi Meir Simcha Hakohen of Dvinsk (1843-1926)
In this century, rays of light shone forth with a great awakening by people of action such as Montefiore and rabbis such as R. Tzvi Hirsch [Kalischer] of Torun and R. Eliyahu [Gutmacher] of Grodzesk to build and restore Jerusalem and remove its destruction … Many rabbis opposed their efforts and even those who wanted to join, placed their hand over their mouth because they feared … [violating] the Three Oaths of the daughters of Jerusalem … Now, however, [we have experienced] Divine providence in the gathering of the League of Nations in San Remo and a pronouncement was made that the Land of Israel will belong to the Jewish people. Since the fear of the oaths has passed with permission of the nations, the mitzvah to settle the Land of Israel — which is equal in weight to all other mitzvot in the Torah combined — is now restored. Everyone should do what they can to help fulfill this mitzvah.
ויואל משה, סי' פו
אם צריכין ללחום עמה ודאי דהוי ביד חזקה, ומה ששאר האומות מסכימים לא מעלה ולא מוריד, וכי יש להאומות דין סנהדרין לדון מה יעשו ישראל עפ"י רוב דיעות שביניהם...אלא שאף מה שאומרים שהי' בהחלטת רוב העמים גם זה שקר, כי בישיבה האחרונה שהיתה צריכה לאשר הענין לפי החוק של קשר בין העמים, נדחה הדבר והחליטו למסור ארץ ישראל לידי קשר איזה עמים הנקרא "טראסטישיפּ" אלא שהציונים לא התחשבו עם החלטת העמים ולא צייתו להם. ובפרט מה שלקחו ירושלים זה הי' מתחלה ועד סוף נגד דעת כל העמים...
Vayoel Moshe, Section 86
R' Yoel Teitelbaum (1887-1979)
If one needs to fight with them then certainly that is with a 'strong hand', and whether the other nations agree is neither here nor there. Do the [other] nations have the law of [acting like] a sanhedrin to judge what Israel does according to the majority view among them...but even what they say that it was with the decision of the majority of nations that is also false, for in the last convening where they needed to approve the matter according to international law, they dismissed the matter and decided to pass the land of Israel into what the nations call a "trusteeship" but the Zionists did not reckon with the nations' decision and did not accede to them. And specifically with regards to their taking Jerusalem, that was from beginning to end against the opinion of all the nations...
Rabbi Shaul Yisraeli (Student of Rav Kook, 1909-1995) Eretz Chemdah, vol. 1, 1:6.4, 1957
The recognition by the United Nations of Israel's rights is certainly sufficient for it not to be considered, "taking it by force," even though the neighboring Arab nations and the Arabs living in the land were opposed to it. [Permission is needed only] from those in control of the land, which would be those who conquered it in war. In this case, it was the British who conquered it, and continued to rule it with the assent of other nations, who recognized their right to rule over it as a temporary mandate. Thus, it is the decision of those nations that is significant, since they had control over the land. The other Arab nations have no rights over the land of Israel, and even the Arab residents of Israel had no political control over it. Therefore, the fact that they opposed the United Nations decision to establish the State of Israel is of no significance, since they were overridden by the majority vote at the United Nations.
Since they decided that the establishment of a state by the Jews living in Israel was legal and since it was done with the permission of those in charge of the land, necessarily it is legal according to the viewpoint of the Torah as well. From this point forward, even if the nations should subsequently change their minds, it would be of no consequence. We have already taken possession of the land, and only taking the land by force [would be a violation of the three oaths], not protecting what we already have.
רמבן מאמר הגאולה סוף שער הראשון
והנה אחר הגאולה הזאת שנעשתה ברשיון כורש אתה יודע ממגילת אסתר הפזור הגדול והפירוד העצום אשר הי' לעמנו בכל מדינות המלך אחשורוש מהודו ועד כוש, ואחרי כן לא עלו לארץ רק מעטים עלו עם עזרא מבבל וכו', ויתכן אצלי כי רשין כורש לא הי" אלא למלכות יהודה, ואם תאמר שהי' רשיונו על הכל כאשר אמר בכל מלכותו, לא רצו שאר השבטים לעלות שלא אבו לדחוק את הקץ, שידעו הי" אצלם כי פקידת שבעים שנה לבבל נאמר ולא עליהם...
והנה אחר הגאולה הזאת שנעשתה ברשיון כורש אתה יודע ממגילת אסתר הפזור הגדול והפירוד העצום אשר הי' לעמנו בכל מדינות המלך אחשורוש מהודו ועד כוש, ואחרי כן לא עלו לארץ רק מעטים עלו עם עזרא מבבל וכו', ויתכן אצלי כי רשין כורש לא הי" אלא למלכות יהודה, ואם תאמר שהי' רשיונו על הכל כאשר אמר בכל מלכותו, לא רצו שאר השבטים לעלות שלא אבו לדחוק את הקץ, שידעו הי" אצלם כי פקידת שבעים שנה לבבל נאמר ולא עליהם...
Ramban, Maamar Hageulah, end of Shaar Harishon
R' Moshe ben Nachman (1994-1270)
And after this redemption that was done under the rule of Koresh you know from Megillat Esther the great scattering and enormous separation that occurred to us in all the nations of King Achashverosh from Hodu to Kush, and after that only a few went up to the land [of Israel] from Babylon with Ezra etc. And in my [view] it is possible that Koresh's permit only applied to the kingdom of Judah; and if one says that the permit was for all [the Jews] as it says 'in every kingdom', the other tribes did not want to ascend because they did not want to come to force the end [times], for they know that the pronouncement of 70 years was said to Babylon but not to them...
Category B - Oaths Not Halacha
Answer 4: Not Necessarily the Gemara's Conclusion
רֵישׁ לָקִישׁ הֲוֵי סָחֵי בְּיַרְדְּנָא אֲתָא רַבָּה בַּר בַּר חָנָה יְהַב לֵיהּ יְדָא. אֲמַר לֵיהּ: אֱלָהָא! סָנֵינָא לְכוּ — דִּכְתִיב: ״אִם חוֹמָה הִיא נִבְנֶה עָלֶיהָ טִירַת כָּסֶף וְאִם דֶּלֶת הִיא נָצוּר עָלֶיהָ לוּחַ אָרֶז״. אִם עֲשִׂיתֶם עַצְמְכֶם כְּחוֹמָה וַעֲלִיתֶם כּוּלְּכֶם בִּימֵי עֶזְרָא — נִמְשַׁלְתֶּם כְּכֶסֶף שֶׁאֵין רָקָב שׁוֹלֵט בּוֹ, עַכְשָׁיו שֶׁעֲלִיתֶם כִּדְלָתוֹת — נִמְשַׁלְתֶּם כְּאֶרֶז שֶׁהָרָקָב שׁוֹלֵט בּוֹ.
Reish Lakish was swimming in the Jordan River when Rabba bar bar Ḥana came and gave him a hand. [Reish Lakish] said to him: My God! I hate you [Babylonians], as it is written: “If she be a wall we will build a silver turret upon her, if she be a door we will cover her with boards of cedar” (Song of Songs 8:9). [This means:] Had you rendered yourselves like a wall and all ascended [to Eretz Yisrael] in the days of Ezra, you would have been likened to silver, which rot does not infest, now that you ascended like doors, you are likened to cedar, which rot infests.
דרישת ציון, עם. 184
הרי שבמסכת יומא לימדו חז"ל את ההיפך מאשר במסכת כתובות. כלומר יש גם טענה ותביעה נגד בני ישראל, מפני מה לא עלו בחומה?!
הרי שבמסכת יומא לימדו חז"ל את ההיפך מאשר במסכת כתובות. כלומר יש גם טענה ותביעה נגד בני ישראל, מפני מה לא עלו בחומה?!
Derishat Zion, p. 184
R' Moshe Tzuriel (c. 1928-2023)
For in Masechet Yoma our sages learn the opposite from what is in Masechet Ketubot. Which is to say there is also a claim and petition against Bnei Yisrael, why did you not go up in a wall?!
Answer 5 - Not the Halachic Conclusion
הרש"י זוין בהסכמה לקונטרס השבעתי אתכם (וינגרטן, ירושלים תשל"ו)
וכל הפוסקים ראשונים ואחרונים (רמב"ם טור ושו"ע וכו') לא הזכירו כלל שבועות הללו...
R' Shlomo Yosef Zevin in Haskamah to Kuntrus Hishbati Etchem
R' Shlomo Yosef Zevin (1888-1978)
And all the decisors, rishonim and acharonim (Rambam, Tur, Shulchan Aruch etc.) do not make any mention at all of these oaths...
ויואל משה,עם. י-יא
והנה עיקר היסוד של איסור שלש השבועות לא מבואר כ"כ הוטב בפוסקים כשאר הלכות אחרות המצויין בכל יום ויום בכל הדורות, וכמ"ש הטור יו"ד סי' של"ב בדין לקט שכחה ופיאה שבשביל שהאידנא אין נוהגים בהם לפי שהרוב נכרים, לפיכך אין רצונו להאריך בדינים אלו אף שבודאי יש מציאות שיהי' באיזה דור מקומות שיהי' שדות לישראל במקום שאין רובם נכרים, כמו שהוא גם עכשיו בארץ ישראל בכמה מקומות, אבל יען שלא היה כן בזמנו לא רצה להאריך בדינים אלו...
Vayoel Moshe, p. 10-11
R' Yoel Teitelbaum (1887-1979)
And now the crux of the foundation of the prohibition of the three oaths is not explained very well in the poskim like other halachot that one finds every day and in every generation. And this is like the Tur writes in Yoreh Deah 332 regarding leket, shichecha and peah, that because now we do not practise them because the majority is gentiles, therefore it was not their will to expand on these laws although certainly there are situations in a generation where the fields of Israel will be in a place where the majority is not gentiles, as is the case now in several places in the land of Israel, but because that was not so in their time they did not want to expand on these laws...
ויואל משה, סימן לא
והנה אלמלי היה איזה סתירה מאגרת תימן לס' היד הי' מקום ספק איזה מהם עיקר, דבתשובת הרדב"ז חלק ז' סי' כ"ה כתב באמצע התשובה על דברי הרמב"ם ז"ל והוי יודע שאפילו אם תרצה לומר שהתשובה חלוקה על הפסק, על התשובה יש לנו לסמוך שהיא הלכה למעשה. אבל יש פלוגתא בזה...אבל יותר מזה דברי האגרת תימן ברורים, שהרי בתשובתו שכתב לקהל מרסייל שנדפס שם באגרת הרמב"ם שאותה התשובה כתב לעת זקנותו אחר שכבר כתב כל חבוריו...
והנה אלמלי היה איזה סתירה מאגרת תימן לס' היד הי' מקום ספק איזה מהם עיקר, דבתשובת הרדב"ז חלק ז' סי' כ"ה כתב באמצע התשובה על דברי הרמב"ם ז"ל והוי יודע שאפילו אם תרצה לומר שהתשובה חלוקה על הפסק, על התשובה יש לנו לסמוך שהיא הלכה למעשה. אבל יש פלוגתא בזה...אבל יותר מזה דברי האגרת תימן ברורים, שהרי בתשובתו שכתב לקהל מרסייל שנדפס שם באגרת הרמב"ם שאותה התשובה כתב לעת זקנותו אחר שכבר כתב כל חבוריו...
Vayoel Moshe, Section 31
R' Yoel Teitelbaum (1887-1979)
And now if there were a contradiction between Iggeret Teiman and [Mishnah Torah] there would be a doubt which is the crux, for in Teshuvot HaRadbaz 7:25 he writes in the middle of a responsum on the words of Rambam: One should know that even if one wants to say that the responsum disagrees with the ruling, we rely on the responsum which is practical halacha. But there is a disagreement about this...but more [significantly] the words of Iggeret Teiman are clear, for in the responsum he wrote to the congregation of Marseille* printed there he wrote [that he was] in his old age [which would be] after he had already written all his [legal] works...
* This should read Montpelier
״וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר״, אָמַר רַב אַבְדִּימִי בַּר חָמָא בַּר חַסָּא: מְלַמֵּד שֶׁכָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם אֶת הָהָר כְּגִיגִית, וְאָמַר לָהֶם: אִם אַתֶּם מְקַבְּלִים הַתּוֹרָה מוּטָב, וְאִם לָאו — שָׁם תְּהֵא קְבוּרַתְכֶם. אָמַר רַב אַחָא בַּר יַעֲקֹב: מִכָּאן מוֹדָעָא רַבָּה לְאוֹרָיְיתָא. אָמַר רָבָא: אַף עַל פִּי כֵן הֲדוּר קַבְּלוּהָ בִּימֵי אֲחַשְׁוֵרוֹשׁ, דִּכְתִיב: ״קִיְּמוּ וְקִבְּלוּ הַיְּהוּדִים״ — קִיְּימוּ מַה שֶּׁקִּיבְּלוּ כְּבָר.
The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount” (Exodus 19:17). Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here there is a substantial caveat to the obligation to fulfill the Torah. The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. Rava said: Even so, they again accepted it willingly in the time of Ahasuerus, as it is written: “The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews ordained what they had already taken upon themselves through coercion at Sinai.
x
On the night of the first day of the week, the 14th day of the month of Iyar [May 5, 1165], I set off to sea. On Shabbat, on the 10th of the month of Iyar, in the year 4925 since the time of creation, we were confronted with great waves which nearly drowned us all, as a violent storm arose at sea. I took upon myself a vow that each year I would fast a complete public fast to commemorate these two perilous days of the storm, as would all the members of my household. I am instructing my children to likewise do so, until the end of time, and to give charity, according to their ability.
On this day of my vow, the 10th of Iyar, I will sit alone, and greet no one, engaging only in prayer and deep thought. Just as I spent that day at sea all alone with the Holy Blessed One, so shall I be alone on this day, unless compelled to speak to others.
On Sunday, the 3rd of the month of Sivan [May 23, 1165], I left the ship in peace at the port of Akko, having been delivered from destruction and arrived in the land of Israel. I made a vow that this would henceforth be a day of joy and happiness, in which I would enjoy a festive meal and give charitable gifts to the poor, as would my household, until the end of time. On Tuesday, the fourth day of the month of Marcheshvan, in the year 4926 from the time of creation, I left Akko and set out for Jerusalem, encountering many dangers along the way. I entered the "Great and Holy House" and prayed there, on Thursday, the 6th of the month of Marcheshvan [October 21, 1166].
On Sunday of the following week, the 9th of the month, I left Jerusalem and set out for Hevron, to visit the graves of our forefathers in the cave of the Machpelach. On that day I stood and prayed at the cave - may G-d be praised for everything! These two days, the 6th and the 9th of the month of Marcheshvan, I vowed will be for me life festival days, filled with prayer and happiness, food and drink! May G-d help me in all my endeavors and make true for me the verse, "My vows will I pay unto HaShem" - amen!
Just as I merited to pray in its ruins, may I soon see, myself and all Israel, its comfort, speedily - amen!"
Category C - Oaths Did Exist But No Longer In Force
Answer 6 - Only Applies from Babylon
ור'יהודה כתיב קרא אחרינא וכו'. לכאורה משמע מדמייתי קרא קמא בבלה יבאו ושמה יהיו דהטעם הוא משום מעלת בבל שהוא מקום תורה ומקום השראת שכינה כדאיתא בסוף מגילה...והא דנקט כל העולה מבבל לא"י לרבותא נקט. וכ"ש שלא לצאת לשאר הארצות וכדאמר רב יהודה אמר שמואל לקמן דאסור לצאת מבבל לשאר ארצות ואע"ג דאמר לקמן דאסור לצאת מא"י לבבל היינו אותו הנולד שם דאין לו להניח קדושת הארץ אבל הנולד בבבל אין להניח קדושת התורה וקדושת השכינה ששורה שם ובזה א"ש דודאי לא פליג רב יהודה אסתמא דמתניתין דקתני הכל מעלין לא"י ומפרש דהיינו משאר ארצות חוץ מבבל...ומזה יליף דמאי דקאמר השבעתי אתכם היינו מטעם שלא להניח הקדושה ששורה בבבל משא"כ משאר ארצות...
R' Pinchas Horowitz (1730-1805)
And for R' Yehuda, there is another verse.
By bringing the first verse of "They shall be taken to Babylon and there they shall remain", he seemingly implies that his reason is [specifically regarding] ascending from Babylon which is a place of Torah and a place where the shechinah rests, as it says at the end of Megillah...and when he uses the language of 'Anyone who ascends', that is inclusionary language, but all the more so one cannot go to other lands, as R' Yehuda said in the name of Shmuel below, that it is forbidden to go from Bavel to other lands. And although he said below that it is forbidden to go from the land of Israel to Babylon, that is for one born there who cannot relinquish the holiness of the land, but for one born in Babylon they cannot relinquish the holiness of the Torah and the shechinah that rests there, and here it is certain that R' Yehuda does not disagree with the plain meaning of the Mishna which taught that all ascend to the land of Israel, and [we can] explain that that is regarding lands other than Babylon...and from this we learn that when it says "I adjure you" the reason is so as not to relinquish the holiness that rests on Babylon, but this is not so for other lands...
Answer 7 - 1000 Year Time Period
הקדמת עץ חיים, ר' חיים וויטאל
וכבר אמרו רז'ל כי זמן השבועה הוא עד אלף שנים כמו שאמר ז'ל בברייתא דרבי ישמעאל, בפרקי היכלות.' (הקדמת מהרח'ו לשער ההקדמות)
'אמר רבי יצחק, אלף שנים הם ממשלת כל האומות ביחד על ישראל. ואין לך אומה שלא תשעבד אותם...'
Introduction to Etz Chaim
R' Chayim Vital (1542-1620)
And our Sages already said that the time of this oath is up to a thousand years, as it is written in the Baraita of Rabbi Yishmael in Pirkei Heichalot (in a comment on Daniel 7:25), "Rabbi Yitzchak said, 1000 years is the governance of all the nations together over Israel. And one does not have a nation that does not rule over them..."
ויואל משה, סימן ע
וזה זיוף גמור, שאינו מדבר שם כלל מאותה השבועה שלא לדחוק את הקץ.
וזה זיוף גמור, שאינו מדבר שם כלל מאותה השבועה שלא לדחוק את הקץ.
Vayoel Moshe, Section 70
R' Yoel Teitelbaum (1887-1979)
And this is a complete forgery, for it does not speak there at all about that oath not to force the end [of times].
Answer 8 - They Broke Their Side of the Bargain!
(ו) שנים שנשבעו לעשות דבר אחד ועבר אחד מהם על השבועה השני פטור ואינו צריך התרה...
הגה...וכל זה לא מיירי אלא בשנים שנשבעו זה לזה אבל שנים שנשבעו יחד לעשות דבר כגון שלא לדבר עם פלוני ועבר אחד מהם השני חייב לקיים שבועתו...ונראה הא דאם נשבעו שנים ביחד ולא נשבעו זה לזה ועבר האחד השני חייב לקיים שבועתו היינו דוקא שאינן תלוין זה בזה אבל אם תלוין זה בזה ואי אפשר לאחד לקיים שבועתו בלא חבירו כגון שנשבעו לילך ביחד לארץ ישראל והאחד עובר וקשה לשני לילך לבד פטור גם כן...
R' Yosef Caro (1488-1575)
R' Moshe Isserles (1530-1572)
Two who swear to do something and one violates the oath, the second is exempt and does not need to be released [from the oath]...
Rema:...and all this is only where two swear to each other, but if two swear together to do something like not to speak to a particular person, and one transgresses, the second is obligated to uphold his oath...and it seems that regarding [the ruling that] if two swear together and they do not swear to each other and one violates it the second is obligated to uphold his oath, that is specifically where they do not depend on each other, but if they do depend on each other and it is impossible for the other to fulfil his oath without his friend, like where they swore to go together to the land of Israel and one violated it and it is difficult for the second to go alone, he would also be exempt [from upholding his oath].
Rabbi Menachem Mendel Kasher (1895-1983), A Torah Viewpoint on the Oath not to Ascend to Israel as a Wall, 1977
In Shulchan Aruch (Yoreh Deah 236:6), it states, "When two people take an oath together to each do something for one another, if one of them violates the oath, the second is also exempt."...
I will quote here the words of the genius, the holy Rabbi Hillel Kolomeier with regard to the Three Oaths being nullified and inapplicable nowadays...:
"The Three Oaths are well-known. God caused Israel to swear that they would not rebel against non-Jewish rule or try to force the end of days. However, the third oath is that at the same time, God caused the leaders of the non-Jewish nations to swear that they would not oppress the Jews excessively and would allow the Jews to live under their protection...The law in Shulchan Aruch is that if two people take an oath to each other and one of them violates the oath, the second is permitted to violate the oath as well. Thus, if the non-Jewish governments violate their oath by persecuting and enslaving the Jews, it would then be permitted for the Jews to violate their oaths as well...At the present time, after the terrible Holocaust, where the blood of Jews was spilled like water, and all of the nations remained silent and did not give the Jews a place to flee to in their countries...it should be clear to all who wish to understand the truth that the Three Oaths have no further applicability and are completely annulled."
ויואל משה, סימן עה
ויש אפיקורסים שאומרים שכיון שהאומות לא קיימו את השבועה לכן יש גם לנו ח"ו היתר לעבור על השבועה, וזה הבל הבלים, שאין אלו השבועות תלויים זה בזה, שלא השביע אותנו הקב"ה בשביל טובת האומות אלא לטובותינו...
ויש אפיקורסים שאומרים שכיון שהאומות לא קיימו את השבועה לכן יש גם לנו ח"ו היתר לעבור על השבועה, וזה הבל הבלים, שאין אלו השבועות תלויים זה בזה, שלא השביע אותנו הקב"ה בשביל טובת האומות אלא לטובותינו...
Vayoel Moshe, Section 75
R' Yoel Teitelbaum (1887-1979)
And there are heretics who say that since the nations did not uphold the oath therefore for us too there is God forbid a permit to violate the oath. And this is a vanity of vanities, for these oaths do not depend on each other, for God did not adjure us for the sake of the nations but for our own sake...
Answer 9 - What's Done is Done
קריינא דאיגרתא, בני ברק תשמ"ו, סימן ר"ה, עמ' רכ"ג
עיקר טענת הרב הקדוש מסטמר שליט"א מחמת שלשת השבועות אינו מובן לענ"ד. בוודאי בתחילה היה שלא כדין, אבל עכשיו שאין שלטון אחר לכאורה ליכא איסור מצד הג' שבועות...
Karyana Deigarta, Section 205
R' Yaakov Yisrael Kanievsky (1928-2022)
The crux of the claim of the holy Rabbi from Satmar regarding the three oaths is not clear in my humble opinion. Certainly initially it was not in accordance with the law, but now that there is no other government it seems there is no prohibition in relation to the three oaths.
Rabbi Yosef Eliyahu Henkin (1881-1973), "A Letter to the Satmar Rav," 1959, translated by Rabbi Chaim Wasserman
Now all the rabbis who were opposed to Zionism and the establishment of a state took up that position until the time that it was officially founded. Once the state was declared, anyone who plays into the hands of the nations of the world [who are enemies of Israel] even where there is no imminent danger, will clearly cause harm to come to Jews. All the more when there is danger to destruction of life in so doing...
I call upon all the sagacious leaders who identify with this position to repudiate this stand immediately because the Arabs and their cohorts are using this material to strengthen their propaganda against Israel…
I have already written elsewhere that with vulgar protests we will not succeed with the powers that be. Such tactics make things worse. What has to be done is to get into the government and the Knesset to internally save what can be saved and to strengthen Torah and its adherents.
Those essays I wrote before the advent of the state (many of which have been reprinted in my book Leiv Ivra) will testify to the fact that I am not a chassid of the government, I objected to the entire idea of a state. (It is for this reason I am not a member of Agudah so that I not be judged incorrectly as one who agreed with their position in the founding of the state.) But now it is our obligation that we all support the state in the face of its external enemies and then go on to guide it in the ways of Torah.
I have already written elsewhere that with vulgar protests we will not succeed with the powers that be. Such tactics make things worse. What has to be done is to get into the government and the Knesset to internally save what can be saved and to strengthen Torah and its adherents.
Those essays I wrote before the advent of the state (many of which have been reprinted in my book Leiv Ivra) will testify to the fact that I am not a chassid of the government, I objected to the entire idea of a state. (It is for this reason I am not a member of Agudah so that I not be judged incorrectly as one who agreed with their position in the founding of the state.) But now it is our obligation that we all support the state in the face of its external enemies and then go on to guide it in the ways of Torah.
Answer 10 - Events Show the Time Has Come
Rabbi Yissachar Shlomo Teichtal (1885-1945) Eim Habanim Semeichah, 3:6 translated by Moshe Lichtman
This explains a comment found in the Ahavat Yonatan on the verse I have adjured you (Shir Hashirim 2:7—the first of the three oaths from the Gemara in Ketubot). Our mentor explains that the Assembly of Israel declared under oath that they would not go to Eretz Yisrael even if the nations consent, for the end is concealed. All of the antagonists base their opposition to the lofty and sacred idea of rebuilding the Land upon this statement. However, based on what I presented above, it is clear that the Ahavat Yonatan is correct [only] as long as there is no heavenly sign indicated that HaShem wants us to leave the lands of exile. That is to say, he is indeed correct that we should not return to Eretz Yisrael, even with the consent of the nations, when the Jewish world enjoys peace and tranquility, the Ramban’s “promise of exile” is still in effect, and Jews are able to live here comfortably (like in the Ahavat Yonatan’s lifetime).
Today, however, the words of the prophet have come true: And the remnant of Ya’akov will be among the nations…like a lion among the animals of the forest, like a young lion among flocks of sheep, who, if he passes by, tramples and tears in pieces, and there is no savior (Michah 5:7). On the other hand, the kingdoms have given us permission to return to our Holy Land! Is there any doubt that HaShem wants us to return to Eretz Yisrael?!I am certain that if our mentor, the author of the Ahavat Yonatan, were alive today and saw our condition in bitter exile, he too would say, “My Jewish brethren, the time has come to go up to Zion and the Land of our forefathers, for this is God’s will. What is happening to us here in exile is not by change. The finger of God is instructing us to leave the Diaspora and ascend to our forefathers’ inheritance.”...Similarly, the statement of the holy Rebbe of Shinev at the end of Divrei Yechezkel (at this time, I do not have the book in order to cite his words) refers to his era when Israel enjoyed tranquility in exile. Today, however, when our very lives have been taken from us, even the Chatam Sofer, the Ahavat Yonatan, and the Rebbe of Shinev would admit that HaShem is ordering us to leave the lands of exile and go to the Land that the Lord our God seeks out.
ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו'...
§ And Rabbi Abba says: You have no [more] explicit [manifestation of the] end [of days] than this, as it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel, [for they will soon be coming]” (Ezekiel 36:8)...
Kol Dodi Dofek, Six Knocks 2-12
R' Yosef Dov Soloveitchik (1903-1993)
How many times did the Beloved knock on the door of the Lover? It appears to me that we can count at least six knocks. First, the knock of the Beloved was heard in the political arena. From the point of view of international relations, no one will deny that the rebirth of the State of Israel, in a political sense, was an almost supernatural occurrence...Second, the knock of the Beloved was heard on the battlefield. The tiny defense forces of [the State of] Israel defeated the mighty Arab armies....Third, the Beloved also began to knock on the door of the tent of theology, and possibly this is the strongest beckoning....Fourth, the Beloved knocks in the heart of the youth which is assimilated and perplexed...The fifth knock of the Beloved is perhaps the most important. For the first time in the annals of our exile, Divine Providence has amazed our enemies with the astounding discovery that Jewish blood is not cheap!...The sixth beckoning, of which we should also not lose sight, was heard at the time of the opening of the gates of the Land of Israel. A Jew escaping from an enemy’s land now knows that he can find refuge in the land of his forefathers...
רבבות אפרים ח"ב או"ח סיּ קפ"ה אות ט"ז
וניסי א"י איך א"א להודות בזה כמו ששמעתי מפי מו"ר הרה"ג ר' משה פיינסתיין שליט"א דמי שה"ו לא מודה שזו יד ד' א"כ כופר...
וניסי א"י איך א"א להודות בזה כמו ששמעתי מפי מו"ר הרה"ג ר' משה פיינסתיין שליט"א דמי שה"ו לא מודה שזו יד ד' א"כ כופר...
Rivevot Ephrayim, Pt. 2 OC Section 185:16
R' Ephraim Greenblatt (1932-2014)
And regarding the miracles of the land of Israel, how can one not say thanks for this, as I heard from my master and teacher R' Moshe Feinstein that one who does not accept that this is the hand of God is a heretic...
על הגאולה ועל התמורה, עם. ז, קכד
...הצבא הזה שנעשה בגיוס הבנות והוא ערוה וזימה שאין כמותה בכל העולם כולו ונודע שהם מלאים ערו' וזמה ר"ל, גם מלאים מינות וכפירה ורציחה והפרת הדת עד אין לשער, מי שחושב שהשכינה הקדושה שרוי' ביניהם בודאי הוא כופר בכבוד השכינה הקדושה וכל התורה כולה, וממילא א"א שיהי' שם נס מצד הקדושה, ואילו היו רואים באמת איזה נסים שם אין להסתפק שאינו אלא מצד הס"מ...אבל כאן באמת לא הי' ולא נברא שלא הי' נסים כלל כאשר יתבאר...
ומעתה נחזי אנן...כמה אנשים שומרי תורה ומצוות אשר הכירו עד עכשיו טומאת הציונות אשר כל מעשי' ותבולותי' והצלחותי' הוא מעשה השטן להסית ולהדיח עם רב מישראל, ופתאום נהפך לבם בקרבם ומדברים כאחד הציונים...ובעצם המלחמה כבר כתבתי שלא הי' בה נס כלל אלא הצלחה מרובה כאשר אנו רואים כמה פעמים אף בסתם בני אדם עשירים שמצליחים הצלחה יתירה להתעשר יותר מהרגיל ואינו עולה על הדעת לחשוב שהוא נס אלא הצלחה יתירה מהתבע...
...הצבא הזה שנעשה בגיוס הבנות והוא ערוה וזימה שאין כמותה בכל העולם כולו ונודע שהם מלאים ערו' וזמה ר"ל, גם מלאים מינות וכפירה ורציחה והפרת הדת עד אין לשער, מי שחושב שהשכינה הקדושה שרוי' ביניהם בודאי הוא כופר בכבוד השכינה הקדושה וכל התורה כולה, וממילא א"א שיהי' שם נס מצד הקדושה, ואילו היו רואים באמת איזה נסים שם אין להסתפק שאינו אלא מצד הס"מ...אבל כאן באמת לא הי' ולא נברא שלא הי' נסים כלל כאשר יתבאר...
ומעתה נחזי אנן...כמה אנשים שומרי תורה ומצוות אשר הכירו עד עכשיו טומאת הציונות אשר כל מעשי' ותבולותי' והצלחותי' הוא מעשה השטן להסית ולהדיח עם רב מישראל, ופתאום נהפך לבם בקרבם ומדברים כאחד הציונים...ובעצם המלחמה כבר כתבתי שלא הי' בה נס כלל אלא הצלחה מרובה כאשר אנו רואים כמה פעמים אף בסתם בני אדם עשירים שמצליחים הצלחה יתירה להתעשר יותר מהרגיל ואינו עולה על הדעת לחשוב שהוא נס אלא הצלחה יתירה מהתבע...
Al Hageulah veal Hatemurah
R' Yoel Teitelbaum (1887-1979)
This army that conscripts daughters which is ervah and zimah unlike anything in the world, and it is known they are full of ervah and zimah R"L, they are also filled with heresy and apostasy and murder and revocation of religion that knows no bounds, one who thinks that the holy shechinah rests among them is certainly a heretic with regard to the honour of the holy shechinah and the whole Torah, and it follows that it is impossible that there was a miracle there that stemmed from holiness, and if one in truth saw miracles there there is no doubt it was from the Samael...but in truth here it was not and will not be for there were no miracles as I will explain...and now we can see...there are many men observant of Torah and mitzvot who recognised until now the Zionist impurity...and suddenly their hearts have changed and they speak like one of the Zionists...and in the essence of the war I already wrote that there was no miracle at all, rather a lot of luck as we see sometimes even with normal people who are wealthy because of a lot of luck and it does not occur to a person to think that it is a miracle, rather it is just more luck than would naturally be the case...
'Take This Sabbath Day', The West Wing, February 9 2000
You remind me of the man that lived by the river. He heard a radio report that the river was going to rush up and flood the town, and that the all the residents should evacuate their homes.
But the man said, “I’m religious. I pray. God loves me. God will save me.”
The waters rose up. A guy in a rowboat came along and he shouted, “Hey, hey you, you in there. The town is flooding. Let me take you to safety.”
But the man shouted back, “I’m religious. I pray. God loves me. God will save me.”
A helicopter was hovering overhead and a guy with a megaphone shouted, “Hey you, you down there. The town is flooding. Let me drop this ladder and I’ll take you to safety.”
But the man shouted back that he was religious, that he prayed, that God loved him and that God will take him to safety.
Well . . . the man drowned. And standing at the gates of St. Peter he demanded an audience with God.
“Lord,” he said, “I’m a religious man, I pray, I thought you loved me. Why did this happen?”
God said, “I sent you a radio report, a helicopter and a guy in a rowboat. What the hell are you doing here?”
You remind me of the man that lived by the river. He heard a radio report that the river was going to rush up and flood the town, and that the all the residents should evacuate their homes.
But the man said, “I’m religious. I pray. God loves me. God will save me.”
The waters rose up. A guy in a rowboat came along and he shouted, “Hey, hey you, you in there. The town is flooding. Let me take you to safety.”
But the man shouted back, “I’m religious. I pray. God loves me. God will save me.”
A helicopter was hovering overhead and a guy with a megaphone shouted, “Hey you, you down there. The town is flooding. Let me drop this ladder and I’ll take you to safety.”
But the man shouted back that he was religious, that he prayed, that God loved him and that God will take him to safety.
Well . . . the man drowned. And standing at the gates of St. Peter he demanded an audience with God.
“Lord,” he said, “I’m a religious man, I pray, I thought you loved me. Why did this happen?”
God said, “I sent you a radio report, a helicopter and a guy in a rowboat. What the hell are you doing here?”