no jewish nation allowed -tanach sources + scriptures

7/31/2019 No Jewish Nation Allowed -Tanach Sources + Scriptures

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It will be that when all these things comeupon you - the blessing and the cursethat I have presented before you - thenyou will take it to your heart among allthe nations where Hashem, your God,

has dispersed you; and you will returnunto Hashem, your God, and listen toHis voice, according to everything that Icommand you today, you and yourchildren, with all your heart and all yoursoul. Then Hashem, your God, will bring

back your captivity aaand have mercyupon you, and He will gather you in

from all the peoples to which Hashem,your God, has scattered you. If yourdispersed will be at the ends of heaven,from there Hashem, your God, willgather you in and from there He willtake you. Hashem, your God, will bringyou to the Land that your forefathers

possessed and you shall possess it; Hewill do good to you and make you more

numerous than your forefathers [and welearn from this portion of the Torah, thatHashem, blessed be Him, will Himselfreturn our captivity like it is said: AndHashem your G-d will return yourcaptivity . And it will not be like theredemption of the Second Temple thatthe Jews returned to their land with the

permission of Koiresh, king of Persiaand his command, and therefore theydidnt stay permanently in the Land,

because it was through a person bornfrom a woman that lives short and isfilled with anger, but in the future theHoly One, Blessed be Him, will Himselfreturn our captivity and therefore will be

Torah Devorim 30:1


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a return that is going to be permanent inits duration Rabbi Don YitzchoikAbarbanel Mashmia Yeshuo].

'":

" " (Open the gates, so the righteous nation,

keeper of the faith, may enter! (Rashiexplains: those people who awaited inexile for many years that should befulfilled Hashems promise thru our

prophets to redeem them).

Prophet Isaiah 26:1

)'": "

)

(

(

For thus said my Lord Hashem/Elohim,the Holy One of Israel: In stillness and

peacefulness will you be saved, in quiet

and in confidence will be tour might,' butyou did not consent (Rashi explains: Sosays the Holy One, Blessed be Him:You dont need to spend your propertyand seek a refugee, because calmly andwith pleasantness will be for you thesalvation, without any chores, if youhear me).

Prophet Isaiah 30:15

)'":

(

On that day, you will not be ashamed ofall your deeds by which you havewantonly sinned against Me. For then Iwill remove from your midst those whoexult in your arrogance, and you will nolonger continue to be haughty on Myholy mountain [Rabbi Ibn Ezra explains:

they were arrogant because of being inthe Holy Mountain]. And I will leave inyour midst a humble and destitute

people, and they will take shelter in theName of Hashem. The remnant of Israelwill not commit corruption [MetzudoisDovid explains: the remainders amongyou shouldnt make injustice], they will

)

,(

)

,(

Prophet Zephaniah 3:11


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not speak falsehood, and a deceitfultongue will not be found in their mouth;for they will graze and lie down withnone to make them afraid [Metzudoisexplains: the Jews like this that will notcommit injustice and will not speak

deceit are worthy to inhabit withoutfear].

)'

: ' "

(

Strengthen weak hands and give supportto failing knees [Metzudois explains: itis a saying of Hashem to the prophetsand means: announce the redemption towhom his hands weaken and isdiscouraged of the redemption]. Say tothose of impatient heart, 'Be strong; donot fear [Rashi explains: Fot those ofimpatient heart, meaning that they hastenthe redemption and suffer for its delay].

Behold, your God will come withrevenge, with Divine retribution; He willcome and save you. Then the eyes of the

blind will be opened and the ears of thedeaf will be unstopped.

)'":

' (

Prophet Isaiah 35:3

)(

) ,"

,

,(

Prophet Habakkuk 2:3For there is yet another vision about theappointed time; it will speak of the End

and it will not deceive [Metzudois Dovidexplains: the vision will speak about theEnd of the future redemption that willnot deceive, meaning that will not beafter it any subjugation, and will notdeceive is an expression to mean thatwill not finish, like (Isaiah 58:11) itswaters will deceive]. Though it may


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tarry, await it, for it will surely come; itwill not delay.

Therefore, wait for Me - the word ofHashem - for the day when I will arise to

plunder [them]. For My judgment will beto assemble nations, to gather kingdoms,to pour My fury upon them, all My

burning wrath; for with the fire of Myjealousy the entire earth will beconsumed. For then I will change thenations [to speak] a pure language, sothat they all will proclaim the Name ofHashem; to worship Him with a unitedresolve.

Prophet Zephaniah 3:8

) (

)':

()': (

Zion said, 'Hashem has forsaken me; myLord has forgotten me.' Can a womenforget her baby, or not feel compassionfor the child of her womb? Even these

may forget, but I would not forget you.Behold, I have engraved you upon My

palms [Metzudois explains: You areremembered before me as if you wereengraved upon my palms]; your wallsare before Me always [Metzudoisexplains: to remember them to establishthem]. Your children will hasten [Rashiexplains: to return], and your ruiners andyour destroyers will leave you [MahariKaroh explains: these evildoers thatlived among the righteous will leavewhen G-d will gather all of the dispersedJews].

)'",(

)'":

" (



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You will not leave in chaos, nor will yougo in flight; for Hashem will go beforeyou, and the God of Israel will be yourGatherer [meaning the one that gathersyou from the exile].


Prophet Isaiah 52:3For thus said Hashem: For naught wereyou sold [Rashi explains: because youoccupied yourself in naught, that is the

bad inclination that is not to rewardyou], and without money will you beredeemed [Rashi explains: but withrepentance].

But upon the House of Judah I will havemercy and I will save them throughHashem their God; I will not save themwith bow, with sword, with warfare,with steeds or with riders.

Prophet Hosea 1:6

)'" '(

,

Rejoice greatly, o daughter of Zion!Shout for joy, o daughter of Jerusalem!

For behold, your king will come to you,righteous and victorious is he [Rashiexplains: and we will be saved inHashem], a humble man riding upon adonkey, upon a foal, a calf of she-donkeys. I will eliminate any [battle]-chariot from Ephraim and any [war]horse from Jerusalem, and the bow of

warfare will be eliminated; and he willspeak peace to the nations. His dominionwill be from sea to sea [MetzudoisDovid explains: and his government will

be from the southern sea until thenorthern sea] and from the river to theends of the earth [Metzudois explains:that is the west].

)

(),(

),(

Prophet Zechariah 9:9


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) ,

()'":

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When you cry out let your cohorts[Rabbi Ibn Ezra explains: those that yougathered to save you] expl rescue you!But the wind will carry them all offnothingness will take them [Rashi

explains: and they will not stand and willnot be able to save you]. But the onewho trusts in Me will have a portion inthe earth and will inherit My holymountain.


)'":

(

Prophet Amos 9:8On that day [Rashi explains: after it willcome to them all this, will come that day

that is destined for the redemption] I willraise up the fallen booth of David; I willrepair their breaches and raise up itsruins, and I will build it up as in days ofold.

)'": (

) (

'Behold, I am sending My messenger[Rashi explains: to destroy the wicked],and he will clear a path before Me

[Rashi explains: from the wicked];suddenly the Lord Whom you seek willcome to His Sanctuary, and themessenger of the covenant for whomyou yearn, behold, he comes saysHashem, Master of Legions.

Prophet Malachi 3:1


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)'":

,

(

)'":

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Your words have become harsh againstMe. Says Hashem; but you say 'Howhave we spoken against You?' You havesaid, 'It is useless to serve God! What

gain is there for us that we have kept Hiswatch, and that we walk submissively

before Hashem, Master of Legions? Sonow we praise the wicked [Rashiexplains: we served Him and we keptHis command, and now we see that thewicked succeed so much that we praisethem for their bad deeds]. Evildoers are

built up; they have even tested God andescaped [Rashi explains: to say, lets seewhat He can do to us and we will escapethe punishment]. Then those who fearHashem spoke to one another [Rashiexplains: I answer your words: then,when the wicked will sin and therighteous will go prostrated before Me,will talk the G-d fearing among them in

order not to attach themselves to theirwicked deeds], and Hashem listened andheard, and a book of remembrance waswritten before Him for those who fearHashem and those who give thought toHis Name [Rashi explains: said the HolyOne, blessed be Him, I will not forgettheir words, even though that I dont

hasten to punish them, because I heardand commanded to write a book ofremembrance and their words will be

permanent]. They will be a precioustreasure for Me, says Hashem, Master ofLegions, on the day which I bring about;and I will have mercy on them as a manhas mercy on his son who serves him .[Rashi explains: then I will show you the

difference between a righteous and awicked man

)'":

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)'":"

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Prophet Malachi 3:13

] Then you will return and


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on its wings and you will reproduce like

fattened calves.

And you will crush the wicked because

they will be dust below your feet in the

day that I will make, says Hashem of the

legions.

Remember the Torah of Moses my slavethat I commanded to him in Chorev to

all the Jews, laws and statutes.

Behold, Im sending to you Eliyahu the

prophet before the great and awesome

day of Hashem.

And he will turn back the hearts of

fathers with their sons and the hearts of

sons with their fathers, lest I come andstrike the world with destruction.


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Collection of scriptural verses that

show that only G-d will redeem

the Jews from their exile.

".

]:[

He spoke up and said to me

saying: This is the word of

Hashem to Zerubabel saying.

Not through army and through

strength, but through My spirit,

said Hashem, Master of

Legions [Zecharia 4:6].Thus said Hashem, Master of

Legions: Behold, Im saving

My people from the land of the

east and from the land where

the sun sets; and I will bring

them and they will dwell within

Jerusalem. They will be a

people unto Me, and I will be a

G-d unto them, in truth and

righteousnes [Zecharia 8:7-8].

]:[

]:[

Behold; at that time I will crush

all those who afflict you. I will

save the cripple, and gather the

castoff; and I will make them

for praise and a good name

throughout the land of their

shame. At that time I will bring

you, and at that time I will

gather you; for I will make you

into a good name and praise

among all the peoples of the

earth, when I return your

captives before your eyes, said

Hashem [Tzefania 3:19-20].'":From the other side of the


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'":

'":]:[

rivers of Cush [Rashi explains:

will bring My tribute], My

supplicants [Rashi explains:

the ones that pray to Me],

groups of my scattered ones

[Rashi explains: the Jewish

People whom I scattered], will

bring My tribute [Tzefania

3:10]. ':...

"

...

]:[

For there is yet another vision

about the appointed time

[Metzudois explains: there is

another vision about the fixedtime and this vision will speak

about the End of the

Redemption that will not be

after that enslavement and that

vision will not fail even if will

be delayed for a long time even

so, you, Jewish People, wait

him and dont get discouragedfrom it because for sure will

come the fixed time it will not

delay again to pass that fixed

time]; it will speak of the End

and will not deceive. Though it

may tarry, await it, for it will

surely come; it will not delay

[Chabakuk 2:3].As in the days when you left

the land of Egypt I will show it

wonders [Micha 7:15].

]:[

]:[

Behold, I will bring them from

the land of the North and gather

them from the ends of the earth.

Among them will be the blind

and the lame, the pregnant and


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the birthing together; a great

congregation will return here

[Yirmiyah 31:7].

]:["

"""

"

.

"

.

Is there no balm in Gilead? Is

there no healer there? Why has

the health of the daughter of my

people not recovered?

[Yirmiyah 8:22]

,On this scriptural verse

explained the righteous genius

Maharit according to what is

written in the TargumYonoson: Is there no balm in

Gilead? the intention is about

Eliyohu the prophet that comes

from Gilead and according to

this, this is the intention of the

verse: It is not in Gilead, if

the people dont wait for

Eliyohu that comes fromGilead, if theres not a doctor

there, if we dont wait for the

soul-doctor that is Eliyohu as it

is written: And will return the

hearts of the fathers to their

children. And instead they

take redemption before the time

that the Holy One, Blessed beHim will send us Eliyohu,

theres no question why didnt

the remedy of our people didnt

work and therefore we were not

saved, because this lengthens

the exile and if not for this we

would be saved already.

:

In those times, many will rise


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"

"

]:[

:

up against the king of the

South; and sons of the lawless

men of your people

[Metzudois explain: this means:

the wicked among the Jews]

will exalt themselves

[Metzudois explain: they will

rise themselves to establish a

vision but they will stumble

because they will die and will

be lost because of this] to

establish a vision, but they will

stumble [Daniel 11:14].

]:[

Behold, these will come from

afar; and behold, these will

come from the north and from

the west, and these from the

land of the Sinites [Yeshaya

49:12].

]:[

:

]:[

To grasp the edges of the earth

and shake the wicked from it[Iyov 38:13].

Aramaic translation: To grasp

the edges of the Land of

Yisroeil and to throw the

wicked inhabitants from it

[Targum Iyov 38:13].


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Collection of scriptural verses that

show that only G-d will redeem

the Jews from their exile.

".

I will bring them to My Holy

mountain, and I will gladden

them in My house of prayer;

their elevation-offerings and

their feast-offerings will find

favor on My Altar, for My

House will be called a house of

prayer for all the peoples[Yeshayah 56:7].

]:[

The word of my Lord, G-d,

who gathers in the dispersed of

Yisrael: I shall gather to him

even more than those already

gathered to him [Yeshayah

56:8].

]

:[

You will not leave in chaos, norwill you go in flight; for G-d

will go before you, and the G-d

of Yisrael will be your rear

guard [Yeshayah 52:12].

]:[

Then the redeemed of G-d will

return and come to Zion with

glad song, with eternal gladness

upon their head. They willattain joy and gladness; sadness

and sighing will flee [Yeshayah

51:11].

]:[

But Yisrael is saved through G-

d, an eternal salvation; you will

not be ashamed nor humiliated

for all eternity [Yeshayah

45:17]

]:[


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Then the redeemed of G-d will

return and come to Zion with

glad song, with eternal gladness

upon their head. They will

attain joy and gladness; sadness

and sighing will flee [Yeshayah

35:10].

]:[

The light of the moon will be

like the light of the sun, and the

light of the sun will be seven

times as strong, like the light of

seven days, on the day that G-d

bandages the injury of Hispeople and heals the wound of

His blow [Yeshayah 30:26].

]:[

And they will say on that day,

Behold, this is our G-d; we

hoped to Him that He would

save us; this is G-d to Whom

we hoped, let us exult and be

glad in His salvation[Yeshayah 25:9].

]

:[

It shall be on that day that the

Lord will once again show His

hand, to acquire the remnant of

His people, who will have

remained, from Assyria and

from Egypt and from Pathros

and from Cush and from Elamand from Shinar and from

Hamath and from the islands

of the sea [Yeshayah 11:11].

]:[

He will raise a banner for the

nations and assemble the

castaways of Yisrael; and He

will gather in the dispersed of

Judah from the four corners of

]:[


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the earth [Yeshayah 11:12].

A redeemer will come to Zion

and to those of Jacob who

repent from willful sin, the

word of G-d [Yeshayah 59:20].

]:[

The word of G-d came to me

saying: Son of man, your

brothers your brothers, your

kinsmen and the entire House

of Yisroeil, about whom the

inhabitants of Jerusalem say,

Distance yourselves from G-d;

the Land is given to us for aheritage, therefore, say: Thus

said the Lord G-d; Though I

removed them far away among

the nations, and though I have

scattered them among the

lands, yet I have been for them

a small sanctuary in the lands

where they arrived. Therefore,say: Thus said the Lord G-d; I

will assemble you from the

nations and gather you in from

the lands where you have been

scattered, and give you the

Land of Yisroeil. They will

come there and remove all its

detestations and all itsabominations from it. I will

give them an undivided heart

and I will place a new spirit in

them; I will remove the heart of

stone from their flesh and give

them a heart of flesh, so that

they may walk in My decrees

and observe My laws and fulfill

]:[


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them. Then they will be a

people unto Me and I will be a

G-d for them. But those whose

heart follows the heart of their

detestations and abominations,

I will place their way upon their

head, the word of the Lord G-

d [Yechezkel 11:14-21].


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The survival of the Jewish People

during the exile is only because they

are dispersed throughout the world,

which saves them from annihilation.

Rabbi Osheia taught: What does Scripturemean when it says (Book of Judges 5:11):

, literally, "G-d performed charity

in dispersing the Jewish People among the

nations. It means that the Holy One, blessed

be He, performed charity for the Jewish People

in dispersing them among the nations,

(According to the commentary of Rashi, so

that nations could not annihilate all of them

at one time).

This is illustrated by the incident of a

heretic who said to Rabbi Chanina: "We

Romans are better than you! Concerning you,

it is written (Book of Kings I 11:16): For Joab

and all of Israel remained there for six months,

until he [Joab] had killed every male in Edom,

whereas concerning us, you have remained

among us for many years and we have not

harmed you!" Rabbi Chanina responded:

The following is a collection of teachings of our Sages instructing us

to await redemption by G-d Himself, and not to attempt to undertake

our redemption ourselves before the Divinely-decreed time:

"

"

M]ODTWC


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M]ODTWC

The Three Oaths that G-d adjured

the Jewish People to be upheld under

Exile

Rabbi Zera remained out of sight of Rabbi

Yehuda because Rabbi Zera desired to emigrate

from Babylonia to the Holy Land, and because

Rabbi Yehuda had warned: Anyone who

emigrates from Babylonia to the Holy Land

transgresses a positive commandment, as it is

written (Book of Jeremiah 27:22): To Babylonia

they should be brought and there they shouldstay, until the day that I will remember them,

these are the words of G-d. And Rabbi Zera

interprets that scriptural source to refer to the

service vessels [of the First Holy Temple], and

not to human beings. Rabbi Yehuda stated: In

another scriptural verse (Song of Songs 2:7) we

find: I adjured you, O daughters of Jerusalem,

that if you violate your oath, you shall become

as vulnerable as the gazelle or deer of the

field, [if you dare to provoke and awaken G-ds

desire for the redemption before He initiates

it]. And Rabbi Zera interpreted that verse to

mean that Jews must not immigrate en masse to

the Holy Land. Rabbi Yehuda replied: There

is another oath contained in the scriptural

verses (Song of Songs 3:5, 8:4). Rabbi Zera

stated: another scriptural source is needed for

what Rabbi Yossi, the son of Rabbi Chanina,

who states: Why are these three oaths written?

The first oath is that the Jewish People mustnot emigrate en masse to the Holy Land; the

second oath is that the Holy One, Blessed be

He, forbade us from rebelling against the

nations of the world; and the third oath is

that the Holy One, Blessed be He, forbade the

nations of the world from unduly oppressing

the Jewish People. Rabbi Yehuda replied:

"Would you like one of my students to address

you with the answer?" Then Rabbi Osheia

addressed the heretic: "The only reason you didnot harm us, is because you did not know what

to do with us! You could not destroy all of us,

as we were not all in your country. And if you

had killed the Jews who were in your country,

you would have been called an amputated

kingdom". The heretic replied: "[You are right!]

I swear by Rome! (Rashi explains that theRoman swore by his idols and said, We have

been pondering on this problem all the time".

(Talmud Pesachim 87b).

M]ODTWC


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[in the above verses of the oaths] it is written

[I adjure you] Do not dare to provoke and

to awake [so there are two oaths containedin each verse, for a total of six]. Rabbi Zera

interprets this concerning Rabbi Levy says:

Why are there these six oaths? Three represent

the ones stated above. The other three are: 1)

that the Jewish People must not reveal the end

time [of exile]; 2) that they must not force the

arrival of the End [of exile]; and 3) that they

must not reveal the secret meanings of the

Torah to idolators.

Any Jewish sovereignty during the

time of the Exile delays the arrival of

the Messiah

Rabbi Chama Bar Chanina said: The son

of David (Messiah) will not come until even

the most insignificant form of government nolonger exists among the Jewish People. Rashi

explains this as follows: "That there absolutely

no sovereign governmental body of the Jewish

People shall exist, even the most minor or

trivial type of regime". (Talmud Sanhedrin

98a).

This teaches us that any kind of regime or

government controlled by Jews in the time of

exile impedes the arrival of the Messiah.

The freedom from the subjugation

of kingdoms depends on the coming of

the Messiah

Rabbi Chiyya Bar Abba teaches in the

name of Rabbi Yochanan: All the prophets

M]ODTWC


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M]ODTWC

prophesied only about the Messianic period,

but not about the period called the World to

Come. Little is known about the latter, as it iswritten (Isaiah 64:3): No eye, except that of G-

d, has ever seen [the goodness that will be done

for those who are waiting with hope for G-d].

This teaching differs from that of Shmuel,

who says: The only difference between this

world and the Messianic period is [that when

the Messiah comes, the Jewish People will be

permanently released from] subjugation under

the nations. (Talmud Sanhedrin 99a).

From this discussion of the Sages, we canunderstand that all agree that release fromsubjugation under the nations will only take

place when Messiah comes, and not before.

The dispersion of the Jewish

People among the nations maintains

the existence of the world, because

through this the Torah and Faith aredisseminated throughout the world

There was an emperor who hated the Jews.

He said to the leaders of his government:

should a person who has a gangrenous foot

cut it off and be cured, or should he leave it

as it is and suffer? They replied he should

cut it off and be cured. Kteah Bar Shalom

said to them: First of all, you cannot eliminate

them, as it is written (Zechariah 2:10): Like

the four directions of the heavens I have

scattered you. What does the verse like the

four directions ( ) of the heavens mean?

If the meaning is that G-d scattered them on

the four corners of the world, then why does

the verse not say in the four directions of the

heavens, but like the four directions of theheavens? So, [the term in that verse

does not actually refer to directions, but to

winds, and], the intent of the verse is: Just as

it is impossible for the world to exist without

the winds, it is impossible for the world to

exist without the Jewish People. (Maharsha

explains in his commentary that without the


21/43

M]ODTWC

winds the world cannot exist because of all the

vapor and warmth, and in the same measure

the Jewish People are needed for the world, forwithout them [in their acceptance of the Torah]

the world would return to chaos, and since He

scattered them to the four corners of the world,

His faith and His Torah will be proclaimed

in the entire world. This maintains the very

existence of the world). Furthermore, (said

Kteah Bar Shulam), [you cannot eradicate

them because] you will be called an amputated

kingdom.

And the interpretation of the Maharsha,

of blessed memory, is the same as is explicitly

stated in the Pesikta (see Yalkut Reuveni,

Torah Portion Shelach) on the scriptural

verse (Numbers 14:21): But as I live, stated

the Lord, the glory of G-d shall fill the entire

world, these are the Jewish People, who were

called the glory of G-d, as it is written (Isaiah

43:7): Everyone who is called by My Name,

and whom I have created for My Glory.

This teaches us that a divine decree was issued

upon the Jewish People that they be dispersed

among all the nations, and thereby the Glory

of G-d fills the whole Earth, since His Faith

and His Torah are being disseminated in the

entire world.


22/43

M]ODTWC

The chronology of the Redemption

and the Ingathering of the Exiles, and

that it will take place only through G d

Himself

The [building of the] Holy Temple precedes

the ingathering of exiles, the ingathering of

exiles precedes the resurrection of the dead,and the resurrection of the dead is the final

event. What is the scriptural verse for this?

As the verse states (Psalms 147:2-3): The

Rebuilder of Jerusalem is G-d; He will ingather

the banished Jewish People." He is the Healer

of the brokenhearted, and the One who binds

up their sorrow. This is the resurrection of

the dead that is the cure for those who are

brokenhearted about their deceased relatives.

So first He will rebuild Jerusalem. Then He

will ingather the banished Jewish People,

and lastly He will heal the brokenhearted [i.e.

the resurrection of the dead]. (The Midrash

Haneelam, part I, p. 139a).

It is also explained in the Holy Zohar (part

III p. 221a) that the building of the future

Temple will be only through G d Himself:

And up to now the first building of the Holy

One, Blessed be He did not exist in the world.

In a future time it is written: The Builder of

Jerusalem is G d, He and no one else. This

is the building that we are awaiting, not the

building of a human being, which has no

permanence at all because even the city

of Jerusalem will not be built by a human

being all the more so the house that is Hisresidence.

If so the Holy Zohar explicitly states that

we must only wait and hope for the Holy One,

Blessed be He, who will reveal Himself to us,

will build the Holy Temple, and then redeem

our exiles, to fulfill what is written: He will

/1


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M]ODTWC

The future Redemption will not be

through any human intermediary as

was the case in past redemptions. OnlyG-d Himself will redeem us with an

everlasting redemption

Note that in whatever exile the Jews found

themselves, G-d designated a specific time

and its ultimate end. In all cases of exile, the

Jews returned in in repentance to the Holy

One, Blessed be He, (and He had mercy on

them though their penance), and then also themaiden of Israel [a reference to the Jewish

Nation] returned by herself to her place, in that

time that was decreed on her. Now, however,

in this last exile, circumstances are different,

because she will not return by herself, like in the

time of the other exiles. This verse proves and

teaches that, as it is written (Amos 5:2): She

fell and will not rise again, maiden of Israel

(this means that she will not rise by herself,

because) it is not written 'she fell, I will notraise her again', (that then would mean that,

G-d forbid, she shall not rise whatsoever), [but

it is written that "she fell and will not rise by

herself", meaning, only through G-d himself.]

This is analogous to a king who was

angry with his queen, and he expelled her

and banished her from his chamber for a

specific time. When the specified time finally

arrived, the queen immediately came back tothe king. It happened the same way once, and

then another time, and yet a third time. The

third and final time, the queen stayed away

from the chamber of the king, and he expelled

and banished her for a far longer time. The

king said that this time is not like the other

times where she returned to me on her own,

rather I will go with all the people who are in

my chamber, and I will seek her [and bring her

back].

When the king came to the queen, he found

her lying on the ground.

How great is the honor of the queen this

time, and the petitions and the complimentsthe king lavished upon her! Then the king took

her by the hand and raised her up, and took

her to his chamber. He swore that he would

never again separate himself from her or keep

away from her ever again.

(The moral of the story is that) this is the

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case with the Holy One, Blessed be He while

the Jews were in their previous exiles. When

the end of the exile arrived, she came andreturned by herself before the king, Blessed be

He. But now in this exile it is not so. Instead,

the Holy One, Blessed be He, will grasp her

hands, raise her up, appease her, and return

her to His chamber.

Come and see that this is so, because it is

written (Amos 5:2): [She has fallen, and] she

will not rise again (that means that she will

not rise again by herself). Concerning this issaid (ibid. 9:11): in that day (of the redemption

of the Jews through the Messiah) I will raise

the falling booth of David. She will no longer

stand by herself like in former times, but I

shall raise her up. Concerning this it is said:

On that day I shall raise the falling booth of

David. This means that I Myself shall raise it.

(The Holy Zohar explains) that the booth of

David refers to the maiden of Israel. What is

the meaning of falling? As it is stated [in the

above verse in Amos 5]: She has fallen. And

this is the honor of the maiden of Israel and

her praise. [Zohar part 3 p. 6].

{

{


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Redemption through human means

has no permanence, but in the future

we will be redeemed by G-d Himself,

and therefore it will be an everlasting

redemption

"G-d will save the Jewish People will in

an everlasting salvation" (Isaiah 45:7). In the

past exiles salvation was not an everlasting

redemption since it was by the hand of flesh

and blood. In the future, however, "The Jewish

People [will be] redeemed by G-d" - He Himself

will redeem them. And it will therefore be "aneverlasting salvation". (Midrash Tanchuma

Torah Portion Acharei, chapter 12).

The Exile and the Redemption only

belongs to G d Himself, and He assured

us that He Himself shall redeem us at

the time he deems appropriate

And G-d said to Abraham: You should

know that your descendants will be foreigners

[in a land not their own] (Genesis 15:12).

Know that I will disperse them; know that

I will ingather them. Know that I will make

them serve as collateral, and know that I will

release them. Know that I will enslave them

and know that I will redeem them. (Midrash

Raba, Genesis 42:18).


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Being under the jurisdiction of

other nations relieves us from the

punishment of Gehennom

[G-d said to Abraham]: Do you want your

descendants to descend into Gehennom or into

subjugation of the kingdoms? Rabbi Chanina

bar Pappa said: Abraham chose [subjugation

of the] kingdoms. Rabbi Yudan, Rabbi Idi

and Rabbi Chamah bar Chaninah said:

Abraham chose Gehennom, and the Holy

One, Blessed be He, chose the [subjugation ofthe] kingdoms. This is the meaning of the verse

(Deuteronomy 32:30): were it not that their

Rock of Salvation had sold them' (Deuteronomy

ibid.). This refers to Abraham. The words, 'and

G d had delivered them teaches us that the

Holy One, Blessed be He, accepted his words.

Rabbi Huna in the name of Rabbi Acha said:

So it was that our forefather Abraham was

sitting and thinking all that day and said,

What should I choose, Gehennom or theKingdoms? The Holy One, Blessed be He

replied: Abraham! Cut that pain from your

heart. (Midrash Rabba, Genesis 44:21 [see

also Midrash Rabba, Exodus 51:7]).

Based on this Midrash, rabbinical books

have explained the phrase Satan was

victorious written by Rabbenu Gershom in his

commentary on Talmud, tractate Tamid 32a.

Rabbenu Gershom states: Dont be surprisedabout this that Satan is victorious, misleads

them, offers them a false redemption, and then

leads them into Gehennom. His words may

be interpreted in light of the aforementioned

Midrash, where we find that Abraham choseexile instead of Gehennom, signifying that

since the wicked refuse to accept the divine

decree of exile, it follows that their lot will be

the punishment of Gehennom.


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During the exile, The Divine

Presence leaves the Temple site and

will return to its place when theMessiah arrives

"[And Abraham raised his eyes and saw the

place from afar , and Abraham

said to his young men, Stay here with

the donkey ]" (Genesis 22:4-5). [The

expression "from afar" here alludes to

the fact that] in future days, "the place" of the

Holy Temple

will be estranged from theDivine Presence [which will be withdrawn from

that place during the time of exile]. But does

this mean that it will be estranged forever? No!

Because the verse states (Psalms 132:14), "This

is My resting place forever, here will I dwell,

for I desire this", [So the term here refers to

the resting of the Divine Presence in the Holy

Temple. and thats what the above verse says:

"Stay here with the donkey ", that

means that the Divine Presence will return

to its place upon the arrival of the Messiah,

whom the verse describes as (Zechariah 9:9): "a

poor man riding upon a donkey", [then

shall the Divine Presence return to its place

(Midrash Raba, Beraishis parag. 56:2).

1

1

"

By virtue of the fact that the Jewish

People is scattered among many nations,

there will always be a community that

is a surviving remnant.

Jacob explained: "If Esau comes to one

camp and strikes it down, then the remaining

camp will survive" (Genesis 32:9). If Esau

comes to one camp - these are our brothers in

the South. The remaining camp will survive

- these are our brothers in exile. (Midrash

Rabba, Genesis 76:3).


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Even when we are in the very low

ebb of the exile, we will not despair of

the heavenly Redemption

Who waited for Abraham and Sarah, who

were too old to have a child? Who waited for

Jacob, who crossed the Jordan River with his

cane to prosper and become rich? Who waited

for Joseph, who faced all kinds of problems to

become a king? Who waited for Moses, who

was thrown into the Nile to become whom

he became? Who waited for Ruth, who wasa proselyte and who returned to the Jewish

Kingdom? Who waited for David, who became

a King until the end of the generations? Who

waited for Jehoiachin to get out of jail? Who

waited for Chananiah, Mishael and Azariah,

to step out of the fire? Who waited for the Jews

in the time of Haman to be saved? Only The

Holy One, Blessed be He. Who waits for the

exiles to be acclaimed and praised? Who waits

for the fallen booth of David so that He willthen raise it? Only The Holy One, Blessed be

He. As it is written (Amos 9:11): On that day

I will raise up the fallen booth of David.

(Midrash Rabba, Genesis paragraph 88:7).

A great reward is set aside for

those who wait patiently for the

Redemption

What is the meaning of the Scriptural term(Deuteronomy 2:3) [turn yourselves] tzafonah

( northward)? Rabbi Yitzchak taught:

Thus says the Holy One, Blessed be He:

Wait for the King Messiah to come, and the

Scriptural promise will thereby be fulfilled

where the letters in word for northward also

contain the letters for the word hide: (Psalms

34:20) How great is Your goodness that You

hid ( ) for those who fear You. (Midrash

Rabba, Deuteronomy 1:19).

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The great virtue of The Jewish

People when they wait patiently for the

Redemption

Rabbi Osheia teaches: The Holy One,

blessed be He, said to the Jewish People, "Wait

for Me! (This is interpreted to mean, that even

though the exile period will last a long time, do

not try to end it prematurely. - just wait for Me,

and I shall make you as the hosts of heaven!"

Rabbi Yudan teaches in the name of Rabbi

Meir: The Holy One, blessed be He, said to the

Jewish People, "If you keep My oaths, I shall

make you as the hosts of heaven, but if not,

I shall make you like the hosts of the lowliest

world". (Midrash Rabba, Song of Songs, Torah

Portion 3).

If the Redemption of The Jewish

People takes place at its prescribed

time it will be very good, but if takes

place prematurely, this will be a great

evil and cannot succeed at all.

The greatness of the Jewish People is

compared to four things: a) the grain harvest;

b) the grape harvest; c) spices, and d) a birth.

The redemption is compared to harvest

just like a field, if harvested before its season,

it does not even yield cattle fodder. But when

it is harvested in its season, its yield is good. As

the verse states (Joel 4:13): Extend the sickle,

because the harvest is ripe.

The Redemption is compared to the reaping

of grapes: just as a vinyard, if reaped before its

time, will not yield even good vinegar. But when

it is reaped in its season, its yield is good. As

the verse states (Isaiah 27:2): On that day [at

the time of the Divine salvation Rashi], the

nations will sing praise to the Jewish People;


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You are a vineyard yielding excellent wine!

The Redemption is compared to spices:

just as spices, if plucked when still soft, will

not produce a fragrance, but if plucked when

they are dried, they will release their full

fragrance.

The Redemption is compared to a birth:

if a woman gives birth before term, the baby

will not survive, but if she gives birth at the

right time, her child will survive. As the verse

states (Michah 5:2): Therefore He will give

them over, until the time arrives when she is to

give birth. Rashi explains this verse to mean

that G d will hand over the Jewish People to

their enemies until it is time for Zion to give

birth to her sons [i.e., the final Redemption].

(Midrash Rabba, Song of Songs, Torah Portion

8).

On this passage, the commentary, Matnas

Kehunah, explains: The common denominator

among these four comparisons is that if the

Jewish People try to hasten their ultimate

redemption, they will not succeed. But in its

proper time, the Redemption will be successful,

and their redemption will be successful in the

name of the Everlasting G-d.

A strong and determined conviction

is necessary to wait out the period

before the divine Redemption. This

can be brought about and strengthenedonly through faith and close attention

to the scriptural promises of the

Redempton

I will keep this in my heart, therefore I

have hope (Lamentations 3:21). Rabbi Abba

Bar Kahana explains this verse in the name of


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Rabbi Yochanan: This can be compared to a

king who married a princess and wrote out

a marriage contract, promising her manybenefits: I shall give you magnificent wedding

gifts; I shall provide you with royal purple

garments; and so on. The king then left her

and went abroad, remaining there for a long

time. Then some neighbors came to visit the

Queen, and they started to agitate and provoke

her, saying, The king abandoned you and left

for other shores. He will never return to you!

Then she cried and moaned in anguish. As

soon as she entered her private quarters she

took out her marriage contract and started

reading it. She saw what the king wrote: I shall

give you magnificent wedding gifts; I shall

provide you with royal purple garments. She

then became consoled.

After some time, the king indeed returned

and said to his queen: Daughter! I am amazed

that you could wait so long for me throughout

all these years. She replied: My lord the king!

Had it not been for our marriage contract

replete with its wonderful promises, I would

have been lost because of my neighbors.

In a similar way heathen nations harass

the Jewish People and tell them, Your G d has

hidden His Face and withdrawn His Divine

Presence from you. He will never return to

you! And the Jewish People cry and moan in

anguish. But when they enter the synagogues

and Torah learning halls, they read from the

Holy Torah Scroll in which is written (Vayikra

26:9, 11-12), And I shall turn My attention

towards you and make you fruitful and I

shall set up My dwelling place within your

midst and I shall walk among you and

they are consoled.

In the future, when the time for the final

Redemption arrives, the Holy One, blessed be

He, shall say to the Jewish People: My dearchildren! I am amazed how you have waited

for Me throughout all these years! And they

will reply: Master of the Universe! Had it not

been for your Holy Torah, we would have been

lost because of the nations of the world.

And this is what our verse means


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(Lamentations, ibid.), I will keep this in my

heart, therefore I have hope. The word this

( ) refers to the Torah, as Scripture states(Deuteronomy 4:44), And this ( ) is the

Torah. (Midrash Rabba, Lamentations Torah

Portion 3:7).

A parable from the Midrash

concerning the above point

"Arise and shine, for Your light has arrived!"

(Isaiah 60:1). Rabbi Yochanan explains this as

follows: This can be compared to a man who

was on a journey. Twilight came and someone

gave him a candle and lit it for him, But the

candle blew out. Another person came and lit

the candle again for him, but it too blew out.

The man exclaimed: "From now on, I am only

going to wait for the light of dawn!" Thus did

The Jewish People declare before G-d: "We

made a Menorah for You in the days of Moshe,

and it was extinguished. We did so again in the

days of Solomon, but that too was extinguished.

From now on, we are only going to wait only

for Your light!" as the verse says (Psalms 36:10),

"For the source of life is with You - we shall see

light through Your light". (Midrash Yalkut,

Isaiah #499).

Redemption through human effort

is not permanent, but in the future wewill be redeemed through G-d Himself,

and it will therefore be an everlasting

Redemption

The Holy One, Blessed be He said: In this

world you were redeemed through people - inEgypt through Moses and Aharon; in the

days of Sisera through Deborah and Barak;


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and from the Midianites by the Judges, and

because they were human beings you were

enslaved again. But in the Future to Come IMyself will redeem you, and you will not be

subjugated anymore. As it is written (Isaiah

45:17): The Jewish People is redeemed by

G-d for an everlasting redemption. [Midrash

Yalkut, paragraph 577].

Not to transgress the oaths, even if

we are given over to be killed

I adjured you, O daughters of Jerusalem,

[for if you violate your oath, you will become

as vulnerable 'as deer' ( ) or gazelles of the

field, if you dare to provoke and awake the love

(of G-d) before He desires it] (Song of Songs

2:7). How did he make them swear? Our Rabbis

say: He made them swear in the generation of

persecution.

What is the meaning of the Scriptural term

Bitsvaos ? Thos who did My will

on the world, and I did My will

on them.

And what is the meaning of the Scriptural

term or gazelles of the field? Those who

spilled their blood for the Sanctification of My

Name like the blood of gazelles. As the verse

states: For Your sake we are being killed all

the days (Psalms 44:23). [Midrash Rabba,

Song of Songs 2].

And concerning the statement of our

Holy Sages that he made them swear in the

generation of persecution, the Maharal ofPrague in his book Netzach Yisrael (chapter

24), that even if they (the enemies of The Jewish

People) should want to kill them through great

suffering in order to made them transgress the

oaths, they should not leave the exile, and they

should not change the conditions of the exile.

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The ingathering of the exiles is only

permitted for Messiah to do, and we

are under oath not to attempt this onour own.

Rabbi Chelbo teaches: We are speaking of

four oaths of the Jewish People: a) that they are

not to rebel against the nations; b) that they

are not to try to hasten the Redemption; c) that

they are not to reveal their Torah secrets to the

nations of the world; and d) that they are not

to emigrate en masse to the Holy Land fromexile. If so, what is the Messiah to do? He shall

gather the Jewish People from exile. (Midrash

Rabba, Song of Songs 2).

This teaches us that it is only the Messiah

who will gather in and bring the Jewish People

from exile. (Perush Maharza"v on Midrash

Raba).

At the end time the Redemption

will not be delayed; rather, it will arrive

with its full strength

"Do not dare to provoke and awake the love

(of G-d), until it desires it. (Song of Songs 2:7).

What does the verse mean by "until it desires it"?

[G d declares to The Jewish People:] As soon as

the Heavenly Kingdom wishes to relieve The

Jewish People of the attribute of judgment, I

shall immediately bring the salvation withenormous fanfare, and I shall not delay!

(Midrash Raba, Song of Songs Torah Portion

2). from exile. (Perush Maharza"v on Midrash

Raba).


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The survival of The Jewish People

during the exile is only through the

fact that they are dispersed throughoutthe world, which saves them from

exterminated by other nations

Once a heathen priest and Rabbi Judah

the Prince were eating and drinking together,

and when they felt happy, the heathen priest

said to Rabbi Judah the Prince: We heathens

are more merciful than you! When you were

given the permission to kill us all, you didntlet escape but the women, as it is written (Kings

I, 11: 16): For Joab and all of Israel stayed

there for six months, until he had killed every

male in Edom. Rabbi Judah remained silent

and did not respond to the heathen priest.

Rabbi Judah stood up and went outside and

reported this matter to his students. Then he

returned (to the heathen priest) and sat in his

place. Rabbi Judah said to the heathen priest:

If you so desire, one of my students will enterhere and will tell us something that will cause

us to rejoice. The priest replied: Let him

come in. The student entered and stood up

and said: The owner knows where to place his

utensils, and when the owner comes home he

will bring his utensils with him into the house

(explained the Yeshuas Jacob: this refers to the

Holy One, Blessed be He, when He returns

his Divine Presence to Zion). He said this,

repeated it, and said it a third time until the

heathen priest understood the true meaning of

these words.

Immediately, the priest stood up and

raised his two hands up to the heaven and

said: Blessed be G-d, Blessed be He, that

He chose you, the Jewish People, from all

the inhabitants of the World, from all the

handiwork that He created in the World. He

acquired you as a complete acquisition, called

you Sons and Servants for His namessake, and called you nation, inheritance,

and dear treasure for His names sake, and

scattered you to many hundreds of places, and

(since He scattered you) we said, if we kill only

those who are in the Holy Land, who will kill

the ones that are in the North and the South?

If we will kill also those who are in the North


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and in the South, who will kill the ones that

are in Babylonia and Elam? And this way all

our plans are frustrated, without the needto do anything at all (i.e. that through the

dispersion of the Jewish People, the decrees

that the nations may wish to decree in order

to destroy the Jews are frustrated even without

anyone seeking to actually annul the decree).

For surely, the owner knows where to place his


will bring his utensils with him into the house.

(Tana Dvei Eliyahu, chapter 10).

The survival of The Jewish People

during the exile is only through the

fact that they are dispersed throughout

the world, which saves them fromexterminated by other nations

Once a heathen priest and Rabbi Judah

the Prince were eating and drinking together,

and when they felt happy, the heathen priest

said to Rabbi Judah the Prince: We heathens

are more merciful than you! When you were

given the permission to kill us all, you didnt let

escape but the women, as it is written (Kings I,11: 16): For Joab and all of Israel stayed there

for six months, until he had killed every male

in Edom. Rabbi Judah remained silent and

did not respond to the heathen priest. Rabbi

Judah stood up and went outside and reported

this matter to his students. Then he returned

(to the heathen priest) and sat in his place.

Rabbi Judah said to the heathen priest: If

you so desire, one of my students will enter

here and will tell us something that will cause

us to rejoice. The priest replied: Let him

come in. The student entered and stood up


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and said: The owner knows where to place his


will bring his utensils with him into the house(explained the Yeshuas Jacob: this refers to the

Holy One, Blessed be He, when He returns

his Divine Presence to Zion). He said this,

repeated it, and said it a third time until the

heathen priest understood the true meaning of

these words.

Immediately, the priest stood up and

raised his two hands up to the heaven and said:

Blessed be G d, Blessed be He, that He choseyou, the Jewish People, from all the inhabitants

of the World, from all the handiwork that He

created in the World. He acquired you as a

complete acquisition, called you Sons and

Servants for His names sake, and called you

nation, inheritance, and dear treasure for

His names sake, and scattered you to many

hundreds of places, and (since He scattered

you) we said, if we kill only those who are in

the Holy Land, who will kill the ones that are

in the North and the South? If we will kill also

those who are in the North and in the South,

who will kill the ones that are in Babylonia and

Elam? And this way all our plans are frustrated,

without the need to do anything at all (i.e. that

through the dispersion of the Jewish People,

the decrees that the nations may wish to decree

in order to destroy the Jews are frustrated even

without anyone seeking to actually annul the

decree). For surely, the owner knows where to

place his utensils, and when the owner comes

home he will bring his utensils with him into

the house. (Tana Dvei Eliyahu, chapter 10).


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The harsh enslavement of the Jews

in Egypt did not start until the Children

of the Tribe of Ephraim left Egyptianexile prematurely.

Rabbi Eliezer says: All the years that the

Jews lived in Egypt they resided with security,

confidence and rest, until Nun, who was a

descedant of Ephraim and father of Joshua,

came and said to them: The Holy One Blessed

Be He revealed Himself to me to take you out

of Egypt. The sons of Ephraim, with pride

in their hearts because of their descent fromroyalty and heroism in war, took their women

and children and left Egypt. The Egyptians

pursued them and killed 200,000, all of whom

were strong men, as it is written (Psalms

78:9): The sons of Ephraim, armed archers,

retreated on the day of battle. They did not

keep the covenant of G d and they refused to

follow His Torah. [Pirkei DeRabbi Eliezer

chapter 47].

It is explained in our sacred writings that

all the Jews suffered afterwards the great

and terrible enslavement with hard decrees

because they did not protest against the Sons

of Ephraim although they did not join them.

The harsh enslavement of the Jews

in Egypt did not start until the Children

of the Tribe of Ephraim left Egyptianexile prematurely.

Rabbi Eliezer says: All the years that

the Jews lived in Egypt they resided with

security, confidence and rest, until Nun, who

was a descedant of Ephraim and father of

Joshua, came and said to them: The Holy


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One Blessed Be He revealed Himself to me to

take you out of Egypt. The sons of Ephraim,

with pride in their hearts because of theirdescent from royalty and heroism in war, took

their women and children and left Egypt. The

Egyptians pursued them and killed 200,000,

all of whom were strong men, as it is written

(Psalms 78:9): The sons of Ephraim, armed

archers, retreated on the day of battle. They

did not keep the covenant of G d and they

refused to follow His Torah. [Pirkei DeRabbi

Eliezer chapter 47].

It is explained in our sacred writings that

all the Jews suffered afterwards the great

and terrible enslavement with hard decrees

because they did not protest against the Sons

of Ephraim although they did not join them.

The Redemption of the Jewish

People from this final exile will onlybe in the merit of those who wait for it

and do not attempt to hasten it before

its proper time.

Who took retribution for you against

the Medes? Mordechai and Esther! Who

took retribution for you against Greece? The

Hasmoneans! Who will take retribution for

you against the fourth kingdom of Edom?

Waiting! (i.e. in the book Hazais Raanan in

the name of the author of Magen Avraham,

it is stated that we must be patient and wait).

[As it is written] And you shall keep it

(Exodus 12:6) Do not eat it raw" (Exodus 12:9)

(the Hazayis Raanan interprets this to mean

we must not eat it when it is not fully roasted

(Pesikto Rabbasi Torah Portion Bo, Midrash

Yalkut #191).

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Even after the coming of the Messiah,

the Jewish People will fear that perhaps

the time of the true Redemption hasnot yet arrived because they know the

severity of a premature redemption.

Rabbi Yudan and Rabbi Chama in the name

of Rabbi Eliezer son of Rabbi Yossi HaGelili,

and Rabbi Huna in the name of Rabbi Eliezer

son of Yaacob say: The voice of my beloved,

behold, it comes (Song of Songs 2:8) refers to

the Messianic King upon his arrival when hesays to The Jewish People: In this month you

will be redeemed. They will reply: Our Master,

Messianic King, how can we be redeemed?

Didnt the Holy One, Blessed be He, say that

he will subjugate us among seventy nations?

The Messiah will provide two responses of the

situation: a) One of you is in exile in Barbary,

and one of you is exiled in Britannia. It is as

if all of you were exiled, and b) not only that,

but when the kingdom submits a complaintagainst each nation, it is as though one Cuthite

has subjugated my entire People for having

subjugated just a single Jew. [Pesikto Rabbasichapter 15].

Prior to the Redemption, Elijah the

Prophet will come to announce the

arrival of the Messiah

Moses said to the Jews: Did you see all

these miracles that the Holy One, Blessed be

He, has made for us at this time? This is the

way He is going to act in when He redeems the

Jewish People. As our Sages stated: Three

days before the arrival of the Messiah, Elijah

will appear. He will stand on Mount Sinai and


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cry bitterly, shout and mourn over them, and

will say: How long will you remain desolate?

The sound of his cries will be heard from oneend of the Earth to the other, Afterwards the

Messiah will come in peace, as it is written:

How pleasant upon the mountains are the

footsteps of the one who announces peace,

heralding good tidings, and announcing

salvation. (Midrash Vayosha).

Before the Redemption the Jewish

People will repent from their sins

The Jewish People will be redeemed only

through repentance. The Torah assures us

that eventually, at the very end of the exile,

the Jewish People will repent, and then will

be redeemed immediately, as the verse states

(Deuteronomy 30:1-3), "And it shall come to

pass when all these things come upon you

then you will return to G-d your Lord andG-d your Lord will bring back your captivity.

He will return and gather you from among all

the Nations". (Rambam, Laws of Repentance,

Chapter 7).


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When the nations of the world lose

hope about our Redemption, then the

Messiah will come

When the nations believe that the Jewish

People will never have governmental authority,

and that they will never be redeemed from their

exile, and all wise men unanimously come to

the same conclusion, then Messiah will be

revealed. (Rambam, Letter to Yemen).

Not to rebel against the nations,

even where life is at stake. By rebelling

against them we enter,

G-d forbid, into the domain of the Evil

Side

The Mishna in Avos [Ethics of the Fathers]

1:10 states: Do not become intimate with the

authorities. Rabbi Abraham Galanti explains

this to mean not to make oaths ( ) against

other nations or to rebel or go to war against

other nations. He further states that some

people in Portugal sought to rebel against

the Portuguese kingdom and take over the

government in the early 16th century after

the Expulsion from Spain and persecutions

in Portugal. A wise sage in Portugal was asked

about it. He received his reply from Heaven

based on the verse in Song of Songs 2:7: [I

adjure you] Do not provoke and awake'

[the love (of G-d) before He desires], as it is


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elucidated in the Talmud (Ketuboth 111a): G-

d adjured the Jewish People with three oaths.

One, not to rebel against G-d through rebellionagainst the nations. This is the meaning of

the aforementioned Mishna of Avos: Do

not become intimate with the authorities,

meaning that we must not break the boundary

into the public domain, i.e. the domain of

Satan and his seventy angelic ministers. [See

Zechus Avos by Rabbi Avraham Galanti].

It is known that in that period there was a

decree of forced conversion in Portugal,and many Jews were murdered horribly. From

the foregoing story of Rabbi Galanti tells us

we see that the Jewish People were capable

of killing their enemies, taking revenge, and

capture the government and save themselves

from all this suffering. However, they received

an answer from Heaven that they were

forbidden to transgress the three oaths that

G-d adjured the Jewish People, (one of thembeing not to the prohibition against rebelling

against the Nations), which is considered

rebellion against G-d, G-d forbid.

The exile is necessary to recover the

holy sparks

The reason of the exiles is to recover the

holy sparks that are in exile among the

various nations. [The Holy Rabbi Yitzchak

Luria, Shaar HaMitzvois Torah Portion

Reeh].

no jewish nation allowed -tanach sources + scriptures

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