[In the previous siman, the Rebbe contrasted Rashi's opinion, that "forcing the end" means excessive prayer, with that of the Rambam, the Midrash and the Targum Yonasan, who explain it to mean physical action.
Now I will explain the third oath, not to force the end. What exactly does this mean? Rashi says that “yidchaku” (force) comes from the word “dochak” (pressure): that the Jews should not pray too much for the end of exile.
The conclusion of all these sources we have gathered is that it is explicit in many places in the words of Chazal that Hashem wants the Jews to be scattered to the four corners of the earth for the entire duration of exile, until moshiach comes.
[This siman is a continuation of the previous one, in which the Rebbe quoted the Raavad who says that even after moshiach comes, the Jews will be led through the “wilderness of the nations” before entering Eretz Yisroel.]
[In this siman, the Rebbe brings proof from the Maharal that even when the nations give permission to the Jewish people to come to Eretz Yisroel, the oath not to go up as a wall remains in effect.]
[In the past siman, the Rebbe brought proof from the words of Chazal that the oath against going up as a wall is not simply a prohibition on fighting the nations – and thus with their permission mass immigration would be allowed.
[In this siman the Rebbe will continue to bring proof from the words of Chazal that the oath against going up as a wall is not simply a prohibition on fighting the nations – and thus with their permission mass immigration would be allowed.
[In the previous siman, the Rebbe took issue with the Avnei Nezer, who understands Rashi’s words “with a strong hand” to mean that only armed conquest of Eretz Yisroel is prohibited under the oath.
[Background: In Simanim 12-14, the Rebbe quoted the Ramban to show that the oath not to go up as a wall applies even with permission from the ruling power.
[Background: In the previous siman, the Rebbe quoted the Ramban, who says that all the punishments foretold by the Torah occur only in Eretz Yisroel, but once the Jewish people go into exile, their subservience to the nations is enough to substitute for
[Background: The question was posed whether the oath against "going up as a wall" prohibits only a military invasion of Eretz Yisroel, or even mass immigration with permission from the ruling power.
[Background: The Ramban stated that the redemption of Ezra's time was only meant for the Jews of Babylonia, but Jews in other countries were still forbidden to violate the oath and ascend.
[Background: We are discussing the Three Oaths according to Rabbi Zeira, whom the halacha follows. According to this view, the Oaths apply only to the Jewish people as a whole.
(Background: We are discussing the Three Oaths according to Rabbi Zeira, whom the halacha follows. According to this view, the Oaths apply only to the Jewish people as a whole.
(Background: Having completed the discussion of Rav Yehuda's opinion that even individual Jews are forbidden under the oath from going to Eretz Yisroel, we now turn to Rabbi Zeira, whom the halacha follows.
(Background: After explaining why a wife nowadays no longer has the power to force her husband to move to Eretz Yisroel according to Rabbi Meir of Rothenberg, and explaining why a wife is different from a slave in this regard, the Rebbe quotes the Avnei
(Background: Rabbi Meir of Rothenberg stated that nowadays, only a husband can force a wife to immigrate to Eretz Yisroel, but a wife cannot force a husband, unlike in Temple times when both spouses had this power.
(Background: It can be shown that the statement, "Whoever lives outside of Eretz Yisroel is as if he worships idols" (Kesubos 110b) does not apply nowadays, because the reason is that when one lives under a government of people who serve idols, he is in
