Section 2: The Three Oaths that Hashem Adjured the Jewish People
1: The Three Oaths and their Severity
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The Gemara states:
Rabbi Zeira was avoiding being seen by his teacher, Rav Yehuda, since Rabbi Zeira sought to ascend to Eretz Yisrael, and Rav Yehuda said: “Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive mitzvah, as it is stated: ‘They shall be taken to Babylonia and there they shall remain until the day that I recall them, said Hashem’ (Jeremiah 27:22).” And how does Rabbi Zeira interpret that verse? That verse is written about the Temple service vessels. 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, that you not awaken or stir up love, until it please” (Song of Songs 2:7). And Rabbi Zeira maintains that the verse means that the Jews should not ascend to Eretz Yisrael as a wall. And what does Rav Yehuda reply to this? There is another verse in which “I adjure you” (ibid., 3:5) is written. And how does Rabbi Zeira explain the repetition of this oath? That verse is necessary for that which was taught by Rabbi Yosei, son of Rabbi Ḥanina, who said: “Why are these three oaths 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 another one is that the Holy One, Blessed be He, adjured the nations of the world that they should not subjugate the Jews excessively.” And how does Rav Yehuda respond? It is written: “That you not awaken or stir up love” (ibid., 2:7). And how does Rabbi Zeira explain this? He needs this phrase for that which was taught by Rabbi Levi, who said: “These six oaths, why are they necessary? Three are those that we said, the other are as follows: That they should not reveal the end of days; and that they should not distance the end of days; and that they should not reveal the secret to the nations.” “By the gazelles and by the hinds of the field” (ibid., 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.’”1
A severe oath forbids the nation of Israel to ascend to Eretz Yisrael as a wall. The punishment for transgressing this oath is extreme to a degree we never find in Chazal – the nation of Israel will be abandoned to be hunted and slaughtered like wild game.
In Midrashim, too, they warned against transgressing the oaths. They also gave examples from past generations that transgressed the oaths and described the bitter fate and disaster that resulted:
Rabbi Oshaya said: “The Holy One blessed be He said to Israel: ‘Wait for Me and I will render you like the host of the heavens.’” Rabbi Yudan in the name of Rabbi Meir: “The Holy One blessed be He said to Israel: ‘If you fulfill My oath, I will render you like the heavenly host, and if not, I will render you like the earthly host.’” Rabbi Yosei bar Chanina said: “There are two oaths here, one for Israel and one for the nations of the world. He administered an oath to Israel that they would not rebel against the kingdoms, and He administered an oath to the nations that they would not impose a harsh yoke upon Israel, for if they impose a harsh yoke upon Israel, they will cause the end of days to come before its time” … Rabbi Chelbo says: “There are four oaths here. He administered an oath to Israel that they would not rebel against the kingdoms; they would not accelerate the end of days; they would not reveal their secrets to the nations of the world; and they would not ascend as a wall from the Diaspora. If so why would the messianic king come to gather the exiles of Israel.” Rabbi Onya said: “He administered to them four oaths corresponding to the four generations that sought to accelerate the end of days and failed, and they are: One during the days of Amram; one during the days of Deinai; one during the days of ben Kozeva; and one during the days of Shutelach ben Ephraim, as it is stated: ‘The sons of Ephraim were archers equipped with bows’ (Psalms 78:9-10). Some say: One during the days of Amram; one in the generation of persecution; one during the days of ben Kozeva; and one during the days of Shutelach ben Ephraim, as it is stated: ‘The sons of Ephraim were archers equipped with bows.’ They had calculated the decree was issued when the Holy One blessed be He spoke with Abraham our patriarch between the pieces, but it actually began when Isaac was born. What did they do? They gathered and went to war and they suffered many casualties. Why? It is because they did not believe in Hashem and did not trust His salvation. They violated the end of days and they violated the oath.”
“That you will not awaken, and you will not rouse [love, until it pleases],” Rabbi Yudan and Rabbi Berekhya; Rabbi Yudan said: “The love that Isaac had for Esau, as it is stated: ‘Isaac loved Esau’ (Genesis 25:28). What is meant by ‘until it pleases’? Until it becomes the wish of the elder.” Rabbi Berekhya said: “The love that the Holy One, blessed be He, had for Israel, as it is stated: ‘I have loved you, said the Lord’ (Malachi 1:2). What is meant by ‘until it pleases’? [Until it pleases] the heavenly kingdom: When the attribute of justice will so desire in and of itself, I will bring it with great voices and will not delay. Therefore, it says: ‘Until it pleases.’”2
As long as Isaac’s love for Esau isn’t spent, or until the love of Hashem for Israel hasn’t returned in revelation of His kingdom with great voices, according to each opinion respectively, the Children of Israel are not to hasten the time of their redemption.
In a different formulation, they warned against building the Holy Temple before its time:
“I adjure you, O daughters of Jerusalem… love.” What does “love” refer to? Jerusalem. The Holy One, blessed be He, said to the Children of Israel: “You have built the Temple, and it was destroyed; don’t build it again until you hear a voice from heaven.”3
An oath that the Children of Israel should not ascend as a wall, not hasten the end of days, and not rebuild the Holy Temple. This is all shocking and requires explanation: Is a new prohibition – a positive prophetic commandment – derived from a verse in Song of Songs against building the Holy Temple and the mitzvah of residing in Eretz Yisrael? And why should it be forbidden to act to attain these great things, and with such a degree of severity? Why should these actions be anything other than perfect service of Hashem?
The sage who dealt with this topic in the greatest length was the Great Rabbi Yoel of Satmar – the memory of the righteous be blessed! – in the book “Va’Yoel Moshe,” Essay on the Three Oaths. He is not the only one who held that the oaths forbid a broad movement of aliyah (ascent to EY), but he is the only one who explained the matter in a complete, reasoned work; and all the words of those who maintain the same opinion are included in his words.4 First, we will point out the main aspects of his opinion; from there, we will turn to what seems correct to me regarding the matter of the oaths, and then we will return to the essence of the opinion of those who forbid.
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Kesubos 110b-111a.
Son of Songs Rabbah 2, 18. See also Tanchuma Deuteronomy 4.
Midrash Zuta Son of Songs, Second Parshah, 7.
See also R’ Shalom Dov Schneersohn, Igros Kodesh, vol. 1, pg. 206; R’ Chaim Elazar Shapira, Responsa Minchas Elazar, vol. 5 section 12.
This point is valid not only regarding the issue of the oaths, but also regarding the other fundamental arguments against a widespread return to Eretz Yisrael in this time. These opinions are developed and expanded upon broadly in the book “Va’Yoel Moshe.”
We will not treat of the arguments that depend on technical circumstances, such as the general character of the Zionist movement, its leaders and members etc. These arguments are local and depend on everchanging circumstances, and are irrelevant to the issue of establishing the appropriate fundamental approach. Like every other mitzvah, the mitzvah of residing in Eretz Yisrael must be weighed in light of all the other Torah considerations.