The Ksav Sofer (Drush Leshabbos Hagadol 5606/1846) responds to the accusation that when Jews pray for the redemption and the coming of moshiach, they are rebelling against the government.
"And He let them fall into the hands of the nations, and their enemies ruled over them. And their enemies oppressed them, and they humbled themselves under their hand. Many times He saved them." (Tehillim 106:41-43)
Rabbi Chaim David Chazan was the Rishon Letzion (Sephardic chief rabbi of Jerusalem under the Ottoman empire). He writes in his letter of approbation to the sefer Derishas Tzion, by Rabbi Tzvi Hirsch Kalischer::
The Midrash (Shir Hashirim Rabbah 2:7) tells us the reason for the oath against going up as a wall to take over Eretz Yisroel: “If so, why does the king moshiach have to come to gather the exiles of Israel?”
The Maharatz Chajes writes that ever since Yirmiyahu the prophet commanded, "Seek the welfare of the nation to which I have exiled you" (29:7), and the oaths in Kesubos 111a went into effect, forbidding the Jewish people from going up as a wall or rebel
Rabbi Tzvi Hirsch Lehren was the leader of Kehillas Yereim in Amsterdam and president of the Kollel of Rabbi Meir Baal Haness, the institution that distributed funds to European Jews who lived in Jerusalem and studied Torah.
Rabbi Yaakov Teitelbaum related that his grandfather heard Rabbi Yisroel of Ryzhin say over 150 years ago: "Jews, you must know that before the coming of moshiach, a fire will come down from heaven like the fire that came down for Eliyahu Hanavi on Moun
Rabbi Tzvi Elimelech of Dinov once posed the question: Why is our custom regarding the location of a wedding the opposite of the custom at the time of the Gemara?
The Chasam Sofer gives an explanation for the punishment for violating the Three Oaths, based on the Midrash at the beginning of the Vayikra, which comments that Moshe, in his wisdom, knew not to come into the Mishkan before Hashem called him.
The Pe'as Hashulchan, Laws of Eretz Yisroel, Chapter 1, Section 3, quotes the words of the Rashbash, who says that settling in Eretz Yisroel is not a mitzvah on all Jews nowadays, only on individuals.
The oaths and the concept surrounding them are explained beautifully in a book called Tzeror Hachaim, written by Rabbi Avrohom Loewenstamm of Emden in 1820.
The Chida suggests that the three oaths correspond to the three segments of the Jewish people in exile: our familiar Jewish exile in the four corners of the earth, the ten lost tribes, and the descendents of Moshe.
In Perek Shirah we learn: "The animals of the field say, 'Blessed is He Who is good and does good.' The gazelle says, 'And I will sing of Your strength, and praise in the morning Your kindness.'" Rabbi Yaakov Emden in his commentary on the Siddur explai
The Yalkut Meam Loez mentions the oaths in his commentary to Devarim 4:26, in the course of a lengthy section on the destruction of the Temple and Tisha B'av: “The Holy One, blessed is He, made Israel swear that one part of them should not arise and go
Rabbi Yonasan Eybeshutz asks why the oath in Shir Hashirim uses a feminine verb "techpatz" - she desires: "I adjure you, daughters of Jerusalem, not to arouse or awaken the love before she desires." He explains, based on Rashi's comment on Yishaya 40:9,
The Pnei Yehoshua, on Kesubos 111a, asks how the oath on the nations of the world fits in with the verse "do not arouse or awaken the love before it is desired" which refers to the redemption of the Jewish people.
